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On the Liturgical Formation of the People of God: The Apostolic Letter Desiderio Desideravi
«Quisiera que esta carta nos ayudara a reavivar el asombro por la belleza de la verdad de la celebración cristiana, a recordar la necesidad de una auténtica formación litúrgica y a reconocer la importancia de un arte de la celebración que esté al servicio de la verdad del misterio pascual y de la participación de todos los bautizados, cada uno con la especificidad de su vocación» (Francisco).
- GenresTheology
88 pages, Paperback
Published January 10, 2023
9 people want to read
About the author
Pope Francis
1,328 books1,005 followersPope Francis (Latin: Franciscus; Italian: Francesco; Spanish: Francisco; born Jorge Mario Bergoglio, 17 December 1936) was the 266th Pope of the Roman Catholic Church, a title he held ex officio as Bishop of Rome, and Sovereign of the Vatican City. He chose Francis as his papal name in honor of Saint Francis of Assisi. Francis was the first Jesuit pope, the first from the Americas, the first from the Southern Hemisphere and the first non-European pope since the Syrian Gregory III, who died in 741.
Born in Buenos Aires, Argentina, Bergoglio worked briefly as a chemical technologist and nightclub bouncer before beginning seminary studies. He was ordained a Catholic priest in 1969 and from 1973 to 1979 was Argentina's provincial superior of the Society of Jesus. He was accused of handing two priests to the National Reorganization Process during the Dirty War, but the lawsuit was ultimately dismissed. He became the Archbishop of Buenos Aires in 1998 and was created a cardinal in 2001 by Pope John Paul II. He led the Argentine Church during the December 2001 riots in Argentina, and the administrations of Néstor Kirchner and Cristina Fernández de Kirchner considered him a political rival. Following the resignation of Pope Benedict XVI on 28 February 2013, a papal conclave elected Bergoglio as his successor on 13 March.
Throughout his public life, Pope Francis had been noted for his humility, emphasis on God's mercy, concern for the poor, and commitment to interfaith dialogue. He was credited with having a humble, less formal approach to the papacy than his predecessors, for instance choosing to reside in the Domus Sanctae Marthae guesthouse rather than in the papal apartments of the Apostolic Palace used by his predecessors. In addition, due to both his Jesuit and Ignatian aesthetic, he was known for favoring simpler vestments void of ornamentation, including refusing the traditional papal mozzetta cape upon his election, choosing silver instead of gold for his piscatory ring, and keeping the same pectoral cross he had as Cardinal. He maintained that the church should be more open and welcoming. He did not support unbridled capitalism, Marxism, or Marxist versions of liberation theology. Francis maintained the traditional views of the church regarding abortion, euthanasia, contraception, homosexuality, ordination of women, and priestly celibacy. He opposed consumerism, irresponsible development, and supported taking action on climate change, a focus of his papacy with the promulgation of Laudato si'. In international diplomacy, he helped to restore full diplomatic relations between the U.S. and Cuba.
Born in Buenos Aires, Argentina, Bergoglio worked briefly as a chemical technologist and nightclub bouncer before beginning seminary studies. He was ordained a Catholic priest in 1969 and from 1973 to 1979 was Argentina's provincial superior of the Society of Jesus. He was accused of handing two priests to the National Reorganization Process during the Dirty War, but the lawsuit was ultimately dismissed. He became the Archbishop of Buenos Aires in 1998 and was created a cardinal in 2001 by Pope John Paul II. He led the Argentine Church during the December 2001 riots in Argentina, and the administrations of Néstor Kirchner and Cristina Fernández de Kirchner considered him a political rival. Following the resignation of Pope Benedict XVI on 28 February 2013, a papal conclave elected Bergoglio as his successor on 13 March.
Throughout his public life, Pope Francis had been noted for his humility, emphasis on God's mercy, concern for the poor, and commitment to interfaith dialogue. He was credited with having a humble, less formal approach to the papacy than his predecessors, for instance choosing to reside in the Domus Sanctae Marthae guesthouse rather than in the papal apartments of the Apostolic Palace used by his predecessors. In addition, due to both his Jesuit and Ignatian aesthetic, he was known for favoring simpler vestments void of ornamentation, including refusing the traditional papal mozzetta cape upon his election, choosing silver instead of gold for his piscatory ring, and keeping the same pectoral cross he had as Cardinal. He maintained that the church should be more open and welcoming. He did not support unbridled capitalism, Marxism, or Marxist versions of liberation theology. Francis maintained the traditional views of the church regarding abortion, euthanasia, contraception, homosexuality, ordination of women, and priestly celibacy. He opposed consumerism, irresponsible development, and supported taking action on climate change, a focus of his papacy with the promulgation of Laudato si'. In international diplomacy, he helped to restore full diplomatic relations between the U.S. and Cuba.
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Displaying 1 - 9 of 9 reviews
November 3, 2022
I read Desiderio desideravi as background for a forthcoming reread of The Spirit of the Liturgy.
Overall, the Apostolic Letter, was better than I expected. However, when I sat with some of his ideas, I became aware that some of the noble sentiments were more pie-in-the-sky than they appear at first glance, such as this one in paragraph 5:
Just looking at things from the perspective here in America, I would have to say, No. The Catholic church in America is weak, divided, severely under-catechized and were it not for the steady influx of Hispanics, its numbers would be dwindling. And this remnant which is hourly under threat and imports priests from other countries due to a lack of vocations is supposed to evangelize? Who? How? We need to be evangelized.
St. Paul writes in Philippians 2:12-13: “Now much more in my absence – continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act according to his purpose.” Jesus’ death and Resurrection is not a ticket into Heaven, but reconciliation with God; the rest is up to us. (With His Grace, of course!)
In Matthew 7:13-14 Our LORD says, “Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it. But small is the gate and narrow the way that leads to life, and only a few find it.”
When I read those (and other similar passages) Scripture, I am not inclined toward missionary zeal, but to prayer, almsgiving and fasting. I need to be working on my own salvation ‘with fear and trembling’, before I can even hope to help anyone else. What’s that saying about, put on your own life mask first? Hopefully, though if I’m doing things somewhat correctly, the Holy Spirit might use me to draw souls to God, as He is the One Who draws souls to God.
As I read the rest of the Holy Father’s Letter, I noted some good points, especially when he was instructive about the Liturgy. In paragraph 41, he reminds us that nature of Liturgy is Praise and Thanks, not knowledge, however much human beings have tried to give it that function. I appreciated how he stressed that, ‘The full extent of our formation is our conformation to Christ. I repeat: it does not have to do with an abstract mental process, but with becoming Him. This is the purpose for which the Spirit is given, whose action is always and only to confect the Body of Christ.’
Also, I agree with him wholeheartedly in paragraph 54 when talks about how wrong it is when priests put their personalities into their Masses.
There is more, but this is what jumped out at me on a first review.
Overall, the Apostolic Letter, was better than I expected. However, when I sat with some of his ideas, I became aware that some of the noble sentiments were more pie-in-the-sky than they appear at first glance, such as this one in paragraph 5:
‘…We must not allow ourselves even a moment of rest, knowing that still not everyone has received an invitation to this Supper or knowing that others have forgotten it or have got lost along the way in the twists and turns of human living. This is what I spoke of when I said, “I dream of a ‘missionary option’, that is, a missionary impulse capable of transforming everything, so that the Church’s customs, ways of doing things, times and schedules, language and structures can be suitably channeled for the evangelization of today’s world rather than for her self-preservation.” (Evangelii gaudium, n. 27). I want this so that all can be seated at the Supper of the sacrifice of the Lamb and live from Him.’First of all, what about the evangelization of the evangelizers, or maybe I mean, is there any quality control? If we are supposed to issue this invitation to others, it is assumed that we know, understand and stand strong in our own invitation, but is that the case?
What could possibly better than that? It does sound all nice and admirable at first glance but let us hold it up against some Scripture.
Just looking at things from the perspective here in America, I would have to say, No. The Catholic church in America is weak, divided, severely under-catechized and were it not for the steady influx of Hispanics, its numbers would be dwindling. And this remnant which is hourly under threat and imports priests from other countries due to a lack of vocations is supposed to evangelize? Who? How? We need to be evangelized.
St. Paul writes in Philippians 2:12-13: “Now much more in my absence – continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act according to his purpose.” Jesus’ death and Resurrection is not a ticket into Heaven, but reconciliation with God; the rest is up to us. (With His Grace, of course!)
In Matthew 7:13-14 Our LORD says, “Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it. But small is the gate and narrow the way that leads to life, and only a few find it.”
When I read those (and other similar passages) Scripture, I am not inclined toward missionary zeal, but to prayer, almsgiving and fasting. I need to be working on my own salvation ‘with fear and trembling’, before I can even hope to help anyone else. What’s that saying about, put on your own life mask first? Hopefully, though if I’m doing things somewhat correctly, the Holy Spirit might use me to draw souls to God, as He is the One Who draws souls to God.
As I read the rest of the Holy Father’s Letter, I noted some good points, especially when he was instructive about the Liturgy. In paragraph 41, he reminds us that nature of Liturgy is Praise and Thanks, not knowledge, however much human beings have tried to give it that function. I appreciated how he stressed that, ‘The full extent of our formation is our conformation to Christ. I repeat: it does not have to do with an abstract mental process, but with becoming Him. This is the purpose for which the Spirit is given, whose action is always and only to confect the Body of Christ.’
Also, I agree with him wholeheartedly in paragraph 54 when talks about how wrong it is when priests put their personalities into their Masses.
There is more, but this is what jumped out at me on a first review.
July 8, 2023
V dobe, kedy je liturgické slávenie často zneužívané na ideologický boj, pápež František chce upriamiť pozornosť na podstatu slávenia sv. omše a na jej nezastupiteľné miesto v živote človeka. Jej základom je samotný názov apoštolského listu Desiderio desideravi, čo predstavuje Ježišov výrok na začiatku Poslednej večere: „Veľmi som túžil“ (jesť s vami tohto veľkonočného baránka...(Lk 22,15)). Božia iniciatíva a túžba predchádza našu, my sme prijímatelia tohto daru. Z našej strany je dôležitou súčasťou omše úžas nad tajomstvom. Nejde o úžas nad tajomstvom „záhadného obradu“ ale o úžas nad tajomstvom, že „Boží spásonosný plán sa nám zjavil v Ježišovej Veľkej noci“ (25).
Falošné postoje tzv. „duchovného svetáctva“, subjektivizmus a neopelagianizmus, ktoré pápež už viac krát kritizoval vo svojich listoch (Evangelii gaudium, Gaudete et exsultate) sú prítomné aj v škodlivom prístupe k liturgií. Subjektivizmus predovšetkým sleduje vlastné, subjektívne uspokojenie, miesto nazerania na liturgiu ako na dar spoločný celej Cirkvi. „Liturgia nehovorí „ja“, ale „my“ a akékoľvek obmedzenie šírky tohto „my“ je vždy démonické“ (19). Neopelagianizmus v liturgií sa prejavuje tým, dáva do popredia vlastné úsilie, asketický moralizmus, akoby liturgia závisela od dokonalosti ľudských snáh. „Stretnutie s Bohom nie je plodom individuálneho vnútorného hľadania Boha, ale je to darovaná udalosť: Boha môžeme stretnúť prostredníctvom novej skutočnosti vtelenia, ktoré pri Poslednej večeri zachádza až do krajnosti, keď túži byť nami konzumovaný.“ (24)
V skratke, problémom, ktorý ukázala aj zjavne potrebná reforma rímskej liturgie, iniciovaná Druhým Vatikánskom koncilom, je, že mnoho ľudí adoruje viac formu ako podstatu sv. omše. Pápež samozrejme vyzýva, aby sa dbalo na každý aspekt slávenia a aby sa dodržiavala každá rubrika. To je síce nutná, ale nedostatočná podmienka skutočného liturgického slávenia.
Svätý otec týmto listom poukazuje na potrebu serióznej liturgickej formácie v Cirkvi a v našich spoločenstvách, aby sa nám, ako sám píše, nestalo také nešťastie, že by sme unikli očareniu krásou takého daru, akým je sv. omša.
Falošné postoje tzv. „duchovného svetáctva“, subjektivizmus a neopelagianizmus, ktoré pápež už viac krát kritizoval vo svojich listoch (Evangelii gaudium, Gaudete et exsultate) sú prítomné aj v škodlivom prístupe k liturgií. Subjektivizmus predovšetkým sleduje vlastné, subjektívne uspokojenie, miesto nazerania na liturgiu ako na dar spoločný celej Cirkvi. „Liturgia nehovorí „ja“, ale „my“ a akékoľvek obmedzenie šírky tohto „my“ je vždy démonické“ (19). Neopelagianizmus v liturgií sa prejavuje tým, dáva do popredia vlastné úsilie, asketický moralizmus, akoby liturgia závisela od dokonalosti ľudských snáh. „Stretnutie s Bohom nie je plodom individuálneho vnútorného hľadania Boha, ale je to darovaná udalosť: Boha môžeme stretnúť prostredníctvom novej skutočnosti vtelenia, ktoré pri Poslednej večeri zachádza až do krajnosti, keď túži byť nami konzumovaný.“ (24)
V skratke, problémom, ktorý ukázala aj zjavne potrebná reforma rímskej liturgie, iniciovaná Druhým Vatikánskom koncilom, je, že mnoho ľudí adoruje viac formu ako podstatu sv. omše. Pápež samozrejme vyzýva, aby sa dbalo na každý aspekt slávenia a aby sa dodržiavala každá rubrika. To je síce nutná, ale nedostatočná podmienka skutočného liturgického slávenia.
Svätý otec týmto listom poukazuje na potrebu serióznej liturgickej formácie v Cirkvi a v našich spoločenstvách, aby sa nám, ako sám píše, nestalo také nešťastie, že by sme unikli očareniu krásou takého daru, akým je sv. omša.
September 8, 2025
Entre las muchas palabras escritas y dichas por mucha gente sobre cómo es, o era, el papa Francisco en torno a las celebraciones litúrgicas, este escrito suyo, esta carta apostólica, se revela como esencialmente útil para discernir la verdad.
El papa Francisco no alude ni entra específicamente sobre qué debemos saber de la liturgia mas alude con más fuerza sobre qué actitud tenemos que tener con la liturgia, valorando este paso como esencial para acercarnos al conocimiento y la experiencia de vida y de Dios que nos ofrece la liturgia al vivirla.
Habla de que debemos acercarnos a los símbolos, y no acercar estos a nosotros pues la liturgia esta lleno de ellos y como a su vez es norma, la actitud conveniente no es la de modificarlos para entenderlos, si no orientar nuestro corazón a ellos que son fuente de la revelación divina.
Valora la liturgia como norma -ergo, inamovible- pero no una norma que nos infunde rectitud y ortodoxia si no norma que nos debe infundir disciplina y responsabilidad. La liturgia no puede ser modificada a nuestro antojo (cuando se habla de celebrantes y concelebrantes ordenados) además de que hay que tener sumo cuidado con cómo el ''ars celebrandi'' nos puede llevar a vivir la liturgia de manera vacía.
Todo ello, dice el papa argentino, debe estar sustentado sobre una orientación del corazón hacia el Padre, sin ello, nada tiene sentido y la liturgia se convierte en un conjunto de símbolos y ritos que de nada sirven. Sólo así la liturgia nos lleva a Dios y nos lleva en comunidad.
Una obra utilísima para conocer al papa Bergoglio, su pontificado y sus opiniones o enseñanzas sobre la liturgia y cómo el pueblo de Dios debe estar formado.
El papa Francisco no alude ni entra específicamente sobre qué debemos saber de la liturgia mas alude con más fuerza sobre qué actitud tenemos que tener con la liturgia, valorando este paso como esencial para acercarnos al conocimiento y la experiencia de vida y de Dios que nos ofrece la liturgia al vivirla.
Habla de que debemos acercarnos a los símbolos, y no acercar estos a nosotros pues la liturgia esta lleno de ellos y como a su vez es norma, la actitud conveniente no es la de modificarlos para entenderlos, si no orientar nuestro corazón a ellos que son fuente de la revelación divina.
Valora la liturgia como norma -ergo, inamovible- pero no una norma que nos infunde rectitud y ortodoxia si no norma que nos debe infundir disciplina y responsabilidad. La liturgia no puede ser modificada a nuestro antojo (cuando se habla de celebrantes y concelebrantes ordenados) además de que hay que tener sumo cuidado con cómo el ''ars celebrandi'' nos puede llevar a vivir la liturgia de manera vacía.
Todo ello, dice el papa argentino, debe estar sustentado sobre una orientación del corazón hacia el Padre, sin ello, nada tiene sentido y la liturgia se convierte en un conjunto de símbolos y ritos que de nada sirven. Sólo así la liturgia nos lleva a Dios y nos lleva en comunidad.
Una obra utilísima para conocer al papa Bergoglio, su pontificado y sus opiniones o enseñanzas sobre la liturgia y cómo el pueblo de Dios debe estar formado.
February 6, 2023
Pope Francis calls us back to the reality of the Eucharist and the Liturgy in this letter. It’s very appealing. I will return to this in the future. I especially loved the paragraph about silence as the activity and presence of the Holy Spirit.
For our having believed in His Word and descended into the waters of Baptism, we have become bone of his bone and flesh of his flesh.
Without this incorporation there is no possibility of living the fullness of the worship of God. In fact, there is only one act of worship, perfect and pleasing to the Father; namely, the obedience of the Son, the measure of which is his death on the cross. The only possibility of being able to participate in his offering is by becoming “sons in the Son.” This is the gift that we have received. The subject acting in the Liturgy is always and only Christ-Church, the mystical Body of Christ. 14-15
For our having believed in His Word and descended into the waters of Baptism, we have become bone of his bone and flesh of his flesh.
Without this incorporation there is no possibility of living the fullness of the worship of God. In fact, there is only one act of worship, perfect and pleasing to the Father; namely, the obedience of the Son, the measure of which is his death on the cross. The only possibility of being able to participate in his offering is by becoming “sons in the Son.” This is the gift that we have received. The subject acting in the Liturgy is always and only Christ-Church, the mystical Body of Christ. 14-15
May 17, 2023
The second half of the book is just the letter from Pope Francis. The formatting of the text makes for easy read so my comments about the book are based on the first half, which is the commentary provided by Kevin Irwin. Kevin Irwin has some masterful moments of breaking down the logic of Pope Francis to help bring the reader into the richness of his letter. This book would be a good tool for a bishop to work with his priests to help bring about the necessary liturgical formation that the Pope calls for. My only real issue is that Kevin Irwin uses terms like schematic and de facto schism in very loose ways, that I think present barriers, and can be a point of conflict for people trying to understand Pope Francis. It’s his use of these terms that make me give this book for starinstead of a five star rating however, I still think it’s well worth the purchase and read.
November 13, 2024
Se ha condenado más este documento por ser el velo con el cual se recubrió elintento de restringuir la misa del vetus ordo, a través de la infame "Traditiones custodes", que por lo dicho en concreto en el texto.
El estilo tosco de Francisco, que pareció alcanzar un culmen en "Dilexit nos", no abona a la comprensión de la necesidad y utilidad de la liturgia que, según mi interpretación, es reflejar a Cristo vivo en nuestra época; no es una mera rememoración, un mero recuerdo; Cristo vive a través de la celebración de la misa.
La introducción de un párrafo donde se alude a que no hay que ideologizar la liturgia, no apuntan claro está, a que ocurra un fenómeno así con la misa del novus ordo, sino que es una velada alusión al sector tradicionalista, con el cual el Papa Francisco ha abierto una guerra a ratos subrepticia, a ratos abierta.
Es un documento que durante mucho tiempo no podrá ser rehabilitado, por estar inserto en una lucha cultural intraeclesial.
El estilo tosco de Francisco, que pareció alcanzar un culmen en "Dilexit nos", no abona a la comprensión de la necesidad y utilidad de la liturgia que, según mi interpretación, es reflejar a Cristo vivo en nuestra época; no es una mera rememoración, un mero recuerdo; Cristo vive a través de la celebración de la misa.
La introducción de un párrafo donde se alude a que no hay que ideologizar la liturgia, no apuntan claro está, a que ocurra un fenómeno así con la misa del novus ordo, sino que es una velada alusión al sector tradicionalista, con el cual el Papa Francisco ha abierto una guerra a ratos subrepticia, a ratos abierta.
Es un documento que durante mucho tiempo no podrá ser rehabilitado, por estar inserto en una lucha cultural intraeclesial.
February 8, 2024
Un documento atinado e iluminador sobre toda la propuesta de este GRAN Papa a la iglesia de su tiempo
February 10, 2026
Unexpectedly beautiful
December 24, 2024
"Našemu odgovoru na njegov poziv uvelike prethodi njegova čežnja za nama: možda toga nismo ni svjesni, ali svaki put kad idemo na svetu misu, glavni razlog je taj što smo privučeni njegovom čežnjom za nama."
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