Roman Liturgy

Monastyczne Wspólnoty Jerozolimskie to dwa katolickie instytuty życia konsekrowanego – sióstr i braci – założone we Francji w latach 70. XX w. przez Pierre’a-Marie Delfieux. W swoich założeniach są realizacją odnowy, jaka nastąpiła po Soborze Watykańskim II. Choć w świetle prawa kanonicznego siostry i bracia funkcjonują jako niezależne od siebie zgromadzenia, swój charyzmat – modlitwę w sercu miasta za miasto – realizują poprzez organizowanie przy każdym powierzonym sobie kościele zawsze obu klasztorów i wspólne sprawowanie liturgii. Sprawowana jest ona w ten sam sposób we wszystkich kościołach Wspólnot i, co najistotniejsze z ekumenicznego punktu widzenia, jest mocno inspirowana liturgią Wschodu. To „uwschodnienie” poprzez chęć poznania i przyswojenia licznych elementów innej niż zachodnia tradycji liturgicznej, stanowi oryginalne pole dla dialogu ekumenicznego, szczególnie katolicko-prawosławnego.

In more solemn celebrations of Mass, bishops may impart a blessing with the gospel book after the proclamation of the gospel. The article delineates the origins of this blessing in the Byzantine Rite, where the priest blesses the people with the gospel book in each Divine Liturgy. This particular ritual entered the papal liturgy, starting in 1970, and was introduced into the third typical edition of Roman Missal in 2002. This article considers similar forms of blessing in the Roman tradition and explains the theological meaning of this ritual in the liturgical proclamation of the gospel.

The article is prompted by COVID-19 pandemic and its effects on the liturgical celebrations: the loss of a communitarian spirit of the celebration; the risk of pri- vatization and clericalization; the lack of a “full and active” participation of the people of God also through their own body, just to mention a few examples. But it is especially in a post-pandemic perspective, when all of us hopefully shall have received the vaccines protecting against the continuous spread of the contagion and further deaths, that the article focuses on those measures and “vaccines” needed to stop the spread of a wrong conception of the Christian celebration toward which pandemic could have led us, missing the true spirit of liturgy: re-initiation to liturgical language; giving value to the rites of passage; rediscovering the communitarian dimension of the celebration as well as of the people of God as celebrating subject; rediscovering the body in the celebration as well as the church as body; giving value to gathering and welcoming in liturgy; rediscovering different celebration forms and domestic liturgy. Moreover, the article delves into the relationship between celebration and new media.

L’articolo prende avvio dall’esperienza della pandemia da COVID-19 e dalle conseguenze che questa ha causato anche nelle celebrazioni liturgiche: la mancanza del senso comunitario della celebrazione; il rischio della privatizzazione e clericalizzazione; la mancanza di una partecipazione “piena e attiva” del popolo di Dio, anche attraverso la propria corporalità, solo per indicarne alcune. Ma è soprattutto guardando al “dopo-pandemia”, quando tutti forse avremo ricevuto il vaccino che ci avrà preservato dalla continua diffusione del contagio e da ulteriori morti, che l’articolo mette in evidenza quelle attenzioni e quei “vaccini” necessari per evitare la diffusione di una cattiva comprensione del celebra- re cristiano, a cui la pandemia ha rischiato di condurci, e dunque la perdita del vero spirito della liturgia: ri-iniziazione al linguaggio liturgico; valorizzazione dei riti di passaggio; riscoperta della dimensione comunitaria della celebrazione e del popolo di Dio come soggetto celebrante; riscoperta del corpo nella celebrazione e della Chiesa come corpo; valorizzazione del raduno e dell’accoglienza nella liturgia; riscoperta delle diverse forme celebrative e della liturgia domestica. Non poteva mancare una riflessione approfondita sul rapporto tra celebrazione e uso dei new media.

Catholics and Orthodox often desire and discuss modern and contemporary liturgical reform. There are many ways to go about such reform. The largest experiment to date occurred from 1964-1967, yet it is little known and little studied. Most scholarship concentrates on the "Novus Ordo Missae" (1969).
My doctoral dissertation attempted to undercover the rationale and methodology for the original reform of the Mass that failed to gain general acceptance at a 1967 Synod of Bishops in Rome. The ambiguous results stemming from episcopal votes on the text and celebration of the "Normative Mass" nonetheless allowed it to survive in a modified version as the skeleton upon which the current dominant order of the Latin liturgy (Novus Ordo Missae) is now enfleshed.
This investigation serves as a point of reflection to consider the adoption of consistent and a priori values of reform before engaging any practical reform process. Any particular or universal Church that does so will likely minimize mistakes and maximize its possibility of achieving its ends.
Finally, this study shows the absolute necessity of a good analogical application of metaphysics (genus, species, specific difference, essential properties) in order first to come to a knowledge of "what specifies a rite" so as to avoid the risk of expunging defining characteristics....the nature of which is often debated among many  liturgists and liturgiologists of the various rites of Christendom.
I have attached organizational charts for individuals who are interested in the actual function of the reforming groups and their interaction with other quasi-agencies of the reform process.

Il rito della Dedicazione della chiesa e dell'altare, riformato da Paolo VI nel 1977 e attualmente in uso nella liturgia romana, è una delle celebrazioni più suggestive ed eloquenti che dal punto di vista simbolico la riforma liturgica successiva al Concilio Vaticano II abbia espresso. In esso si realizza la consapevolezza della Chiesa chiamata ad essere Popolo di Dio, assemblea da Lui convocata, nell'ascolto della Parola, nella celebrazione del Mistero Pasquale e nella testimonianza della comunione agapica. Linguaggio teologico-simbolico, verbale e non-verbale, circa il dinamismo che lo Spirito Santo realizza fra Chiesa-corpo e Cristo-capo, nell'innalzare la lode al Padre,

Who is the "scholasticus" responsible for the Roman Canon? Answer: Lactanctius. The study principally concentrates on reconstructing the Roman Canon to approximately AD 325. The reconstruction takes advantage of traditional sources and witnesses to the primitive Roman Canon but adds additional witnesses extracted from the so-called Gelasianium Vetus in order to fill in the chiastic structure of the Eucharistic Prayer. Furthermore, to justify each section of the chiastic structure of the reconstructed Roman Canon, the author provides a detailed analysis of Latin vocabulary and Roman institutions explaining exhaustively the author’s choices of texts. The utility of Roman law is necessary to grasp the formulae and theological points in both the reconstructed and extant versions of the Roman Canon. The study also provides solid arguments for attributing the redaction of the Roman Canon, as used in Rome in the fourth century, to the ecclesiastical writer Lactantius. This hypothesis is strengthened by textual comparisons drawn between the reconstructed Roman Canon and Lactantius’s style and vocabulary in his works. The study uncovers the contributions of Roman-pagan authors of classical antiquity and Roman jurists to explain peculiar features of the Roman Canon’s vocabulary and phraseology. Finally, an appendix suggests edits to the Roman Canon made by Pope Damasus of Rome in the late-fourth century.

Die römische Liturgie hat eine wechselvolle Geschichte: Ihre Ursprünge sind historisch kaum zu greifen; in liturgischen Büchern ist der stadtrömische Gottesdienst erst im Mittelalter dokumentiert, erscheint dabei in vielfältigen Formen und verbindet sich rasch mit nichtrömischen Traditionen zu einer hybriden Mischliturgie, die später auch in Rom die älteren Traditionen verdrängte. Was die weitere Liturgiegeschichte des Abendlandes bestimmt, ist häufig nicht der altrömische Kern der Überlieferung, und auch die Liturgiereformen der Neuzeit haben nicht einen ursprünglichen Zustand wiederhergestellt.
Die Osternachtfeier ist ein interessantes Fallbeispiel römischer Liturgiegeschichte; handelt es sich doch um eine zentrale Feier, die signifikanten Wandlungen, verschiedensten Kodifikationen, zahlreichen Modifikationen und schon vor dem Zweiten Vatikanischen Konzil einer substantiellen Reform unterworfen war. In sieben Schritten sollen paradigmatisch die wichtigsten Etappen dieser Entwicklung dargestellt werden;  besonderes Augenmerk wird dabei auf Grundsatzfragen von größerer Tragweite gelegt, weswegen auch die thesenartig formulierten Beobachtungen über die konkrete Untersuchung hinaus Geltung beanspruchen können.
Im gegebenen Rahmen muss sich die Darstellung auf einige besonders bedeutungsvolle Stadien der Geschichte und charakteristische Entwicklungen beschränken. Wenn liturgische Schlüsselquellen im Zentrum der Betrachtung stehen, ist freilich nicht zu vergessen, dass sich daraus nur eingeschränkt die konkrete Feierpraxis rekonstruieren lässt, wie umgekehrt die Reform liturgischer Bücher nur ein Mittel auf dem Weg liturgischer Erneuerung darstellt.
Der Durchgang durch die Geschichte der römischen Osternachtfeier hat die Zeitbedingtheit und damit die relative Bedeutung jeder ihrer Stadien deutlich gemacht. Liturgie ist immer gewordene und darum je neu werdende. Keine historische, von faktischen Entwicklungen genauso wie von bewussten Strukturentscheidungen geprägte Feiergestalt ist frei von Problemen; das gilt selbstverständlich nicht nur für die Festschreibung eines spätmittelalterlichen, durch sekundäre Entwicklungen genauso wie vom Bedeutungsverlust ursprünglicher Elemente geprägten Zustands der hybriden römisch-fränkischen Mischliturgie nach dem Konzil von Trient, sondern auch für die tiefgreifende, um Klarheit der Struktur und Wiederherstellung zentraler liturgischer und theologischer Elemente bemühte Reform nach dem Zweiten Vatikanischen Konzil. Deren spezifische Schwierigkeiten lassen sich allerdings nicht durch den Versuch eines Rückschritts hinter die jüngste Reform beheben: Die historische Entwicklung ist unumkehrbar, und einen oder zwei Schritte zurückzugehen, würde nicht nur zu einem recht willkürlich ausgewählten Moment einer komplexen Geschichte führen, sondern zweifellos auch mehr Probleme schaffen, als es lösen würde. Liturgiereform kann nie die Repristination irgendeines historischen Zustands bedeuten, sondern es ist den für die Gestalt des Gottesdienstes Verantwortlichen jeder historischen Situation aufgegeben, aus der Fülle der Tradition Gegenwart und Zukunft zu gestalten.

Mediator Dei et hominum is a text absolutely theological, even if
considers and debates the possibility of some reformation of the liturgy.
The starting point is the idea of the priesthood of Christ. For this reason
the liturgy is an action celebrated from the priest only, instead the
people take part in the act of offerre and then he is only offering. According
to Sacrosanctum concilium, whose nature is neither systematic
nor deductive, the liturgy is a celebration of the congregation and the
priest presides over this church. The aim of the liturgical reformation
is the Actuosa participatio of the faithful but, according to the Council,
the object of this “participation” is the Mystery of faith, through the rites
and prayers, not the rite and the prayer as such, in itself. That is to take
part in the dead and the resurrection of Christ: this is the new point of
view of the Vatican Council about the Actuosa participatio.

This article continues the discussion on Easter baptismal Vespers that included a procession to the baptismal font. After a representative review of the contributions of various authors on the matter, the paper
explores the theological fecundity of the ancient practice with a view to reviving it in our day. However, the author argues that the recovery of the Easter baptismal Vespers needs to be accompanied by the rediscovery and the deepening of the spirituality of baptism. In addition, the baptistery, a liturgical space neglected in many churches, would need to regain its pride of place as the maternal womb of the Church.

Even though liturgy – understood explicitly as religious ritual – was a fundamental part of medieval society, and offered powerful structures of meaning and practice to medieval communities, its actual impact on the socio-political level is lamentably under-researched; just as conversely, the influence of the political on the liturgical has been under-appreciated. This disregard has its roots in divergent historiographical traditions. Liturgical manuscripts have been studied by scholars mostly interested in the evolution of worship practices rather than in political culture. Frequently their research has been influenced by the pastoral concerns of the Liturgical Movement, rather than by a desire to understand past societies through the perspective of liturgy. On the other hand, scholars interested in political culture have focused on other types of sources, mostly narrative and diplomatic materials, and have not appreciated liturgy and its impact on medieval political life. Yet, it is necessary to build a bridge between these two areas of liturgical scholarship and political theory.

Gregor der Große († 12. 3. 604) gilt gemeinhin als Schlüsselfigur der Liturgiegeschichte. Das Bild des in Ost und West verehrten Kirchenlehrers, der die römische Kirche in der Umbruchszeit zwischen Spätantike und Mittelalter geführt hat, ist in der westlichen Tradition vor allem von Gregors Bemühen um die Liturgie geprägt. Um die besondere Würde seiner liturgieschöpferischen Tätigkeit zu versinnbildlichen, wird er gerne mit einer Taube dargestellt. Dadurch soll er als inspirierter Verfasser ausgewiesen werden; zugleich erhält die solcherart kodifizierte Liturgie der römischen Kirche eine höchstmögliche Legitimation. Konkret wird dieser Anspruch auf die wichtigsten Elemente des Gottesdienstes bezogen: Einerseits schreibt man Gregor auf diese Weise das Sakramentar zu, das die Vorstehertexte der römischen Bischofsliturgie enthält, die später zum größten Teil in das Missale Romanum eingegangen sind und die bis heute einen Grundstock des Gebetsmaterials unserer Liturgie ausmachen. Andererseits wird der Gesang, welcher der römischen Liturgie ihr unverkennbares Gepräge gibt und noch vom jüngsten Konzil als der „der römischen Kirche eigene Gesang“ bezeichnet wurde, traditionellerweise „Gregorianischer Gesang“ genannt. Auf der ältesten erhaltenen Abbildung, welche die Tauben-Legende auf eine musikalische Tätigkeit Gregors anwendet, diktiert dieser nicht einfach die Worte; der Schreiber notiert vielmehr mit Hilfe von St. Galler Neumen den Melodieverlauf. Die Kirchenmusik als solche wird so auf den inspirierten Papst zurückgeführt.
In der Tat erheben einige der ältesten erhaltenen Bücher sowohl des römischen Kirchengesanges als auch der Vorstehertexte den Anspruch, von Gregor redigiert zu sein. War es also die ordnende Hand dieses Papstes, die dem Gottesdienst der römischen Kirche seine überkommene Gestalt gegeben hat? Eine Rückfrage nach seiner tatsächlichen Bedeutung für die abendländische Liturgiegeschichte zeigt, daß Wirkungsgeschichte und historische Wirklichkeit hier deutlich auseinanderklaffen.
Da die allgemeine Wahrnehmung des großen Papstes noch lange nicht von den Erkenntnissen bestimmt ist, die in der kritischen Fachwissenschaft als breiter Konsens etabliert sind, soll im folgenden zusammengefaßt werden, was sich über die Rolle Gregors des Großen in der Entwicklung der römischen Liturgie erkennen läßt. Dabei ist strikt historisch vorzugehen: Zunächst sind, ausgehend von Gregors eigenem Werk (1.1), die zeitgenössischen Hinweise zu sammeln (1.2); dazu stehen allerdings nur einige verstreute Notizen zur Verfügung. Anschließend ist zu verfolgen, wie sich die Auffassung von Gregors liturgischer Tätigkeit nach seinem Tod entfaltet hat (1.3). Schließlich soll danach gefragt werden, wie tragfähig das Fundament der Zuschreibung liturgischer Texte, ganzer Liturgiebücher (2) und des römischen Kirchengesanges (3) an Gregor ist.
Was läßt sich als Ergebnis dieser kurzen Vergewisserung über die Stellung Gregors des Großen in der abendländischen Liturgiegeschichte festhalten? Das Bild, das sich die mittelalterliche Tradition von Gregor gemacht hat, entspricht nicht seiner tatsächlichen historischen Bedeutung; es hat sich vielmehr gezeigt, daß der Mythos vom liturgieschöpferischen Papst und seiner göttlichen Inspiration in karolingischer Zeit bewußt geschaffen und verbreitet wurde, um die römische Liturgie jenseits ihres ursprünglichen Einflußbereiches zu propagieren; die Entfaltung der literarischen Darstellung und die ikonographische Illustration der Legende gingen Hand in Hand. Der Erfolg dieser konzertierten Werbemaßnahmen blieb nicht aus. Gregors Stilisierung zur liturgiegeschichtlichen Identifikationsfigur späterer Generationen und entfernter Gegenden trug maßgeblich zur Verbreitung der römischen Liturgie bei; so wurde Gregor schließlich doch auch zur Schlüsselfigur der abendländischen Liturgiegeschichte.

A database of about 50 Jewish and Christian lectionaries with more than 10 000 readings which permits the study of the history of the impact of the Bible via its most important channel: liturgy. You can automatically create synopses and automatically reconstruct and compare liturgical calendars of various lectionaries for any given year.

Historically, it has been argued that the Roman rite lacks a developed theology of the Holy Spirit, especially regarding the role of the Spirit in the consecration of the Eucharist. As a result, one of the modifications to the Roman liturgy required of Western Rite Orthodox is that they “strengthen” the epiclesis, normally by adding an epiclesis text from the Divine Liturgy of St John Chrysostom. While well intended, this change fails to recognize the subtle nature of the Roman canon as well as the antiquity of the structure of the canon; the Chrysostom epiclesis becomes a glaring anomaly in the prayer, leading the author to argue that the insertion, regardless of intent, is both unnecessary and ill advised.

Medievalists have long debated the function of miniatures of rulers embedded in liturgical manuscripts. This phenomenon begins in the early ninth century and ends in the late eleventh. Many scholars have treated the iconography of medieval rulers as the visual propaganda of kings striving to elevate their power vis-à-vis Empire and Church. Recently, however, scholars have begun to interpret these images according to the liturgical function of the book in which they were included.

I take up this recent approach and show that Ottonian images of rulers should be interpreted in the context of liturgical texts. I analyze the famous ‛Coronation of Henry II’ in the Sacramentary of Regensburg (Munich, Bayerische Staatsbibliothek, Clm 4456, fol. 11r) and ‛Coronation of Otto’ in the Warmund Sacramentary (Ivrea, Biblioteca Capitolare, Ms. LXXXVI, fol. 160v). I compare the iconography of these illuminations with liturgical prayers for rulers preserved in the same manuscripts. Moreover, I contextualize the iconography and prayers within the broader symbolic function of liturgical books in the Middle Ages in order to argue that the selected miniatures are not only visualizations of texts, but also performances of prayers for rulers. Thus, the miniatures of rulers had the sacramental function of making present the invisible graces of God.

First, an introduction to Roman law and the Angel-Christ in the Roman Canon is discussed. Next, Bonaventure's youthful liturgical conservatism is covered, showing his understanding of Roman institutions in his exegesis of Roman Canon. Next, his reception of angelomorphic theology and its continuation in the Franciscan order is explored as key to his openness to consecration of the gifts by means of the epiclesis (and words of consecration). Finally, Bonaventure's doctrine of consecration in the context of his forebears and peers is discussed by compare and contrast.

Early Romanesque art in Spain and Portugal is hotly contested territory. It has proved almost impossible for scholars to avoid the arguments over style and precedence that were first raised by those with a nationalist stance. ‘Spain or Toulouse’ has remained either an explicit or implicit agenda in many studies, a question that is accompanied by assumptions around pilgrimage, reconquest, and the flow of ‘influence’ down the roads from France into Spain.

The paper studies the connection of Scripture and liturgical actions with the examples of the footwashing and the Ephphetha rite. It examines their historical development and the current rite and especially explores the relationship of anamnesis and mimesis in them.
Although the footwashing rite contains mimetic elements, it is not simply a (theatrical) re-enactment of John 13, but a liturgical action that starts to put Jesus’ commandment of love into practice during the celebration which then will be fulfilled in everyday life. It is an anamnesis of his command.
The Ephphetha rite refers back to Mark 7:32-35 and shapes selected aspects of it to a catechumenal (adults) or post-baptismal rite (children).
The conclusion reflects on how the anamnesis of Scripture in the liturgy is supported by mimetic elements. Anamnesis and mimesis cannot be strictly separated. The rites liturgically enact what Scripture says.

La vicenda storica di Francesco d'Assisi (1182 circa-1226) coincide con un passaggio importante nella storia liturgica, ossia le riforme dovute ai pontefici Innocenzo III (1198-1216) e Onorio III (1216-1227). Infatti nel programma di riforma ecclesiale non è esclusa la liturgia e se dei due suddetti pontefici il primo in certi giorni significativi sostituisce le letture dei Padri della Chiesa con alcuni suoi sermoni, il secondo rendendoli facoltativi di fatto li toglie e ripristina le letture precedenti. Proprio a causa di tali cambiamenti ogni variante, correzione o sostituzione presente nei manoscritti liturgici risulta tanto importante quanto significativa. D'altra parte la preghiera liturgica è uno degli aspetti portanti della Regola dei Frati Minori tanto che grazie ad essa non solo l'Assisiate ma tutti i frati possono acquisire una seppur elementare cultura teologica che permetta loro di comunicare e trasmettere un pensiero e spiritualità. Per questo motivo il breviario utilizzato dallo stesso Santo, esemplare di quello in uso presso la Curia pontificia, riveste una particolare importanza sia per la storia della liturgia sia per comprendere la cultura e spiritualità di frate Francesco e dell'iniziale fraternità minoritica.

Presumably between 1310 and 1313, scribes produced a manuscript for Bolesław II of Mazovia, which contained a prayer for the ruler. The intercession was formulated as "una cum papa, et episcopo, et duce," which suggested that ducal power and ecclesiastical authority, while not explicitly equal, shared a similar importance. In a world dominated by rituals, this had quite an important meaning, especially in light of the fact that the chant was performed during the most solemn liturgy of the year, the Easter Vigil, which is meant to represent the deeds of Redemption. The text itself suggested that those who participated in the solemnities were a part of the history of salvation. The invocation of the political and ecclesiastical elite marked the path from Adam to the heavenly Jerusalem, where bishop John, duke Bolesław and his sons Siemowit and Wańko should be present. The insertion of their names in gold was meant to grant them eternal presence with God. However, the name of the duke was written in gold majuscule script with the use of red ink, suggesting that the prayer was meant to reinforce political majesty of Bolesław II even after the restoration of the Polish kingdom by other rulers. The prayer was also a part of the phenomenon of sacrality of ducal power in Mazovia which had a longer tradition. This phenomenon was modeled on the approaches used by Piast dynasty after the loss of their royal title in the second half of the eleventh century. The sacrality of ducal power in Mazovia, however, is not very different from that of other contemporary European duchies. Mazovia may have been located on the edge of the Christian world, but the course of its history in the Middle Ages – marked by crusades against Baltic pagans, preparations for campaigns against the Mongols, attempts at the unification of the kingdom of Ruthenia with Rome, and diplomatic relations with both the papacy and the most important rulers of Central Europe – demonstrates that it should not be marginalised in scholarship, especially in regard to the phenomenon of sacralised political power.

The Old-Roman Practice of Alleluia singing

McKinnon, James W. 1996. “Preface to the Study of the Alleluia.” Early Music History 15: 213–249.
McKinnon, James. 2000. The Advent Project the Later-seventh-century Creation of the Roman .... Berkeley: University of California Press.
Levy, Kenneth. 2000. “A New Look at Old Roman Chant.” Early Music History 19: 81–104.
———. 2001. “A New Look at Old Roman Chant - II.” Early Music History 20: 173–197.
Pfisterer, Andreas. 2008. “Italian and Gallican Alleluia Psalmody.” Plainsong and Medieval Music 17: 55-68.

The study explores the sacramentality of the Liturgy of the Hours, through a mystagogical reading of the places of its celebration. The Liturgy of the Hours rediscovers its theological and sacramental truth also thanks to the different spaces where the celebration takes place and that signify the sacrificial dimension of the prayer of the Church (altar); its being Word received, celebrated and therefore given back; celebration of the Incarnate Word and the Risen Lord (ambo), through the exercise of the baptismal priesthood of the people of God (baptismal font); continuation, stretching of that chant that is eternally addressed to God in the heavenly places and which becomes the song of the whole Church, earthly and heavenly, united in the one praise of God the Father, through the in- carnation of the Son, oriented from the harmony of the Holy Spirit towards eschatological fullness (apse).

Lo studio approfondisce il tema della sacramentalità della Liturgia delle Ore attraverso una lettura mistagogica dei “luoghi” della sua celebrazione. La Liturgia delle Ore riscopre la sua verità teologica e sacramentale grazie anche ai diversi spazi celebrativi interessati nella sua celebrazione e che dicono la dimensione sacrificale della preghiera della Chiesa (altare); il suo essere Parola ricevuta, celebrata e dunque ridonata; celebrazione del Verbo incarnato e del Signore risorto (ambone), attraverso l’esercizio del sacerdozio battesimale del popolo di Dio (fonte battesimale); continuazione, distensione di quel canto che eternamente è rivolto a Dio nelle sedi celesti e che diventa il canto della Chiesa tutta, terrena e celeste, unita nell’unica lode a Dio Padre, per mezzo dell’incarnazione del Figlio, orientata dall’armonia dello Spirito Santo verso la pienezza escatologica (abside).

This work briefly reviews the thematic importance of the Ascension in the post-consecratory anamnesis of ancient liturgies as a legitimate summation of Biblical themes related to what is called "exaltation Christology." Contrary to the normal opinion, I find that exaltation Christology concerns the sitting of the Son of Man at the right hand and not merely a reference to the resurrection of Jesus.

La transición al Rito romano en los reinos de Aragón y Navarra constituye uno de los procesos más sugestivos y complejos del Medievo hispano, que arranca en el siglo IX y culmina bien entrado el siglo XIII. En él se superponen e interactúan toda una serie de factores de orden político, cultural y religioso, que lo convierten en un asunto humano de gran interés. A partir de un método interdisciplinar que conjuga el estudio comparado de las fuentes litúrgicas y de su contexto histórico, este libro aborda un ámbito en cierta medida desatendido de la liturgia hispánica y pone en las manos del especialista en liturgia, historia o musicología una visión panorámica del iter romanizador en el nordeste de la Península Ibérica.

This paper takes the relation of the Ember Days of September (Quattuor tempora) to Yom Kippur as a test for the question as to how useful is the tree/model of the ‘parting of the ways’ of Judaism and Christianity.
Passages in Leo the Great and the choice of readings in the oldest Roman lectionaries for the Ember Days of September can best be explained on the background that Roman Christians adopted and “Christianized” Jewish practices of Yom Kippur long after a supposed “parting of the ways.” Leo’s description of contemporary Jewish practices shows acquaintance with Mishna Yoma. In addition, the Lectionary readings are exceptional from a source-internal view (the Minor Prophets are usually not read in the Roman lectionaries). On the other hand, the readings are very close to readings attested in Jewish traditions from Palestine and Babylonia or even in medieval sources for the festivals of Tishri, especially Yom Kippur. Most probably, the Christian readings were adopted from Judaism. This interaction took place after Constantine and in an area where such influence is usually not expected (in contrast to e.g. Syria). The tree model for the development of Judaism and Christianity according to which rituals or ideology of one system did not pass to the other system has to be abandoned as too great a simplification.

Description of three fragments of frisket sheets. 1. Gregorian score, c. 1200-1250. 16 staves (3 of them 3 lined), from Antiphonarium for Breviary, concerning the Common of Saints (confessors). With: Ecce sacerdos, Fidelis, Amavit, Stola, Justus ut palma, Gloria, etc. | 2. Gregorian score, c. 1200-1250. 20 staves (1 of them 3 lined), from Antiphonarium for Breviary, concerning the Common of Saints (confessors). With: Jesu redemptor omnium (perpes), Amavit, Similabo, In fide et lenitate, Gloria, Euoua, etc. | 3. Gregorian score, 14th – 15th century from nondescript liturgical book.

The title of this short term paper refers to the close relationship between two academic disciplines sharing features such as complexity and versatility since they both deal with the historical, social and cultural evolution of human mankind. Whenever referring to all those rules lying behind ceremonies and rites characterizing every religious belief, scholars do associate them with a gallery of specific words, also known as terms, such as names highlighting a specific topic. The Greek noun liturgy has been analyzed extensively during the centuries, always leading scholars to something new, unexpected under many points of view as it contributes to the identification of either a concept or rule greatly. It is a branch of theology mainly, but may be tied to subjects such as echumenism, communication and literature, the long poem Comedy by Dante or Donne's sermons for instance.

With his recent decree Traditionis Custodis (2021), Pope Francis abrogated broad permission for the use of the Missale Romanum of 1962. There have been many objections, but there is a basic difference between criticisms of a liturgical reform and the theological and juridical principles by which such a reform is carried out. This essay is a survey of the role of authority and theology in the Roman liturgy’s history. Since the Council of Trent (1545-1563), the Roman pontiffs have assumed a unilateral and universal authority to alter, redact, abolish, and impose liturgical books for the Roman rite. Additionally, Rome’s liturgical magisterium since Trent – except for Benedict XVI’s Summorum Pontificum (2007) – has insisted upon unifying the Latin church by means of just one version of Missale Romanum at a given moment. I argue that Summorum Pontificum deviates from the tradition and thus Traditionis Custodes was inevitable all along.

Pius Parsch verstand es, in der Liturgischen Bewegung theologische Impulse zu setzen. Dies zeigt auch der erste Band seiner »Liturgischen Predigt«, in dem Parsch eine theologische Grundlegung der Predigt als Teil der Liturgie selbst vornimmt. Zugleich erläutert er mitreißend das Verständnis der Liturgie, die aktive Teilnahme an der Messe sowie Ansätze zur Gestaltung des christlichen Lebens, die noch heute inspirieren. Die Neuausgabe bietet ein Faksimile des Originals, neu eingeleitet von Marco Benini.

Eine synthetische Übersicht über die Genese und Entwicklung des Advent im Laufe der Liturgiegeschichte bis in unsere heutige Zeit.

Una panoramica liturgico-storica sintetica sulla genesi e sulle fonti dell'Avvento fino ai tempi contemporanei.