History of Liturgy

Tidsskriftet SANG er et forum for kritisk refleksion over sang som udtryksform. Vi bringer både forskning i og formidling om alle typer af sang fra alle faglige vinkler. SANG modtager mange typer indlaeg, f.eks. artikler, anmeld elser, interviews og kommentarer. For vejledning se: . Tidsskriftet støttes af Statens Kunstfond.

Implikacje homiletyczne motywu „Ecclesia militans” w tekstach liturgicznych mszału rzymskiego dla diecezji polskich. W artykule podjęto problem idei Kościoła „wojującego”, która wprawdzie zniknęła z terminologii teologicznej, jednak pozostaje obecna zarówno w tekstach liturgicznych, jak i w działalności duszpasterskiej. Kościół „pielgrzymujący” zachowuje świadomość, że walka jest wpisana nie tylko w!jego historię, ale także w!jego tożsamość i stanowi codzienną konieczność. W toczonej walce prosi Boga o obronę, a świętych o wstawiennictwo. W tekstach liturgicznych Kościół wielokrotnie nawiązuje do idei walki, która dzięki temu staje się jedną z kwestii, znajdujących swój wyraz w homilijnym przepowiadaniu słowa Bożego.

Waddell … from the WorshipConcord website, 2009 *Update … the WorshipConcord site has been inactive since 2010. I think the work here is important enough to preserve and share for ongoing access and discussion in the church.

+++ Here I offer a more detailed treatment of the lex orandi lex credendi principle. It is an adaptation (and continuation) of work I have presented elsewhere. If you are interested in grist for the mill of a more detailed theological conversation about worship, then read on, but a caveat. We realize that our readers here at WorshipConcord come from a broad spectrum of theological training and background, anywhere from a good basic reliance on the Bible and Luther's Small Catechism to a more developed ability to move around in and understand in more detail the 1580 Book of Concord in German and Latin (Die Bekenntnisschriften). This is why I shared the basic version first, "Rethinking Lex Orandi Lex Credendi." I also want to reiterate what I have stated elsewhere. This conversation, not entirely but in large part, needs to be focused on assumptions and methodology. It should not be focused on personalities or take the form of ad hominem. When we focus on assumptions and methodology, this drives at the heart of the issue. Consequently, it is not ad hominem to address the assumptions and methodologies of specific individuals. This is a fair approach to any issue the church faces. We are accountable to each other. None of us is above accountability. I include myself in this. And as I have stated before, I am open to the persuasion of others, as long as that persuasion is based on the hard data of the only authoritative sources we know as Lutheran Christians: Scripture and the Lutheran Confessions; also so long as that persuasion is based on the methodology of reading texts in their contexts. JAW

This is a simplified version of what I've written on lex orandi lex credendi elsewhere. It is also a revised version of a segment from the WorshipConcord Seminar, Moving Forward in Harmony: Reintroducing the Conversation about Worship in the Lutheran Congregation. It is adapted from the segment on assumptions and methodology. I am sharing it now because the discussion on the WorshipConcord Journal page in the recent past has been focused on assumptions and methodology. I also share it because it is one of the central problematic issues in the Lutheran conversation about worship today…. *Update … the WorshipConcord site has been inactive since 2010. I think the work here is important enough to preserve and share for ongoing access and discussion in the church.

The Passions of J.S. Bach are not only musical masterpieces, but also instruments for a profound spiritual experience, building on the tradition of lectio divina, a Christian practice of sacred reading, meditation, and prayer. An examination of the Matthew and John Passions reveals how Bach masterfully employs musical language to promote contemplation, reflection and prayerful engagement with the sacred text. The gospel narrative corresponds to the moments of lectio divina, while the arias and ariosos correspond to individual meditatio, and the chorales to oratio, thus fulfilling the function of communal prayer. In the Passions, text, music and silence are closely interwoven, creating a unique atmosphere for spiritual communion. Rich layers of musical symbolism add theological depth to the works and invite the listener on a transformative musical journey. Bach's genius lies in his ability to use the text of libretto and musical elements to evoke profound emotions and connect listeners on a deeper level with the universal messages of suffering, redemption and resurrection. The presentation will offer insights into the spiritual dimensions of Bach's Passions, exploring the transformative power of music in a religious context. By exploring the rich tradition of lectio divina and the connections between the musical language of the Passions, listeners will gain a deeper understanding of the spiritual messages and implications of these masterpieces.

A közelmúlt magyarországi református közéletéből néhány kiemelt protokolláris eseményt vizsgálata a református liturgiai hagyományok tükrében. A református liturgiai hagyományok egy hosszú folyamat eredményeként alakultak ki, ezért szükségszerűen egyháztörténeti, liturgia-történeti megközelítésben.

This paper examines the possibility that the first “national” saints in Nemanjić Serbia and medieval Hungary were conceived in triads, resembling the image of the Holy Trinity or the triune God. During the Middle Ages, for peoples without direct representatives in Christian history, “national” saints—whether individuals or groups—were shaped according to selected mod- els, often drawn from early Christian times and biblical history. Archetypal images from the Christian tradition show that their selection always carried political significance, reflecting an on- going tension between the past and the present. It is important to explore the potential political message behind the proposed model of the Holy Trinity. This exploration should take into account the political and historical context during the establishment of the earliest saintly and dynastic cults in early Christian Hungary under the Árpád dynasty, as well as in Serbia during the era of the first Nemanjićs. Since both states, after their foundation, were confronted with the challenge of establishing and consolidating stable royal, dynastic, and ecclesiastical authority, along with the need to unify it, the question arises if the saintly triads of the Nemanjićs and the Árpáds, crafted in the image of the Holy Trinity, could have served as a fitting framework for developing political, dynastic, and ecclesiastical rhetoric aimed at conveying the notion of their unity and legitimacy, based on their divine selection and ordination status. Ultimately, one must consider how closely related these two proposed models were and whether, and to what extent, the older Hungarian model may have influenced the Serbian model, which is over a century newer.

This study offers a systematic and comparative account of three major medieval commentaries on the rite of the Holy Mass: St. Thomas Aquinas’s exposition in the “Summa theologiæ,” Pope Innocent III’s “De sacro altaris mysterio,” and “De mysterio missæ” attributed to St. Albert the Great. At its centre stands the Roman Canon—the core of the Latin Mass tradition—whose enduring liturgical use prompted centuries of theological reflection. Bridging perspectives of doctrine, sacraments, and liturgical exegesis, the dissertation addresses the long-standing tension between the spiritual and philological schools of interpretation. By retrieving the Thomistic doctrine of spiritual signification—grounded in sacred doctrine and operative in Scripture, sacraments, and liturgy—it proposes a theological resolution. This Thomistic ressourcement demonstrates that the spiritual sense is not a subjective imposition, but an objective content of the rites themselves—signifying the passion of Christ, the sanctification of the Church, and the final consummation of the mystical body. In doing so, it contributes to the renewal of liturgical theology and highlights Aquinas’s synthesis as a vital key for understanding the Holy Mass in the Western tradition.

Catholic Servant (April 2025): 1, 9. (Reprinted in Catholic World Report afterward.) In this article, I: explain the Catholic (and Orthodox) attention to the Blessed Virgin Mary, especially in Lent; give a brief history of what we know as "The" Akathist Hymn in its development and, more certain, its usage; and finally look at a few of the salient themes. In my conclusion, I observe recent attention to this hymn in the west, particularly from Popes John Paul II and Benedict XVI, who considered this hymn a part of the universal Catholic patrimony.

Der Gottesdienst formt unser Leben. Der Gottesdienst der versammelten Gemeinde ist ein vorzüglicher Ort, um sich von Gott her für den Gottesdienst des Alltags verwandeln zu lassen. Der Gemeindegottesdienst hat damit eine prägende Kraft auf die Lebensführung – aber wie kann diese Kraft zur Entfaltung kommen?

This paper reviews Mary K. Farag’s article, 'The Anaphora of St. Thomas the Apostle: Translation and Commentary,' published in Le Muséon (2010), which provides a meticulous translation and insightful analysis of this ancient liturgical text, situating it within broader theological and historical contex

Bevezetés
Az ünnep közeledtével e tanulmányban egy rövid áttekintés szeretnék készíteni a Pentekoszt liturgikus évben elfoglalt szerepéről, az ünnephez kapcsolódó tradíciókról és hagyományokról, különös tekintettel arra, ami az ünnep zsidó hagyományokhoz való kapcsolódását és eredetét jelenti. A Pentekoszt ünneplésének tradíciója szorosan kapcsolódik a mózesi tórában fellelhető Sabuotnak vagy más néven Hetek Ünnepének eseményeihez, azonban az úgynevezett Újszövetség történéseit követően ez a kijelölt időpont is új tartalommal telt meg, és hivatott Jézus Krisztus munkásságát feleleveníteni, valamint Isten dicsőségét hirdetni.

Son muy numerosos los celebrados desde el medievo hasta la actualidad en Andalucía. Todos se insertan en los aires de reforma de la Iglesia, cuyos exponentes más significativos son los concilios ecuménicos de Trento (1545-1563), Vaticano I (1869-1870) y Vaticano II (1962-1965). Adquieren, por ende, gran importancia para el conocimiento de la evolución histórica de las iglesias locales en el marco de la Iglesia universal. El presente trabajo pretende indicar pautas o sugerencias de la utilización de los textos sinodales andaluces como fuente de investigación, así como dar unas pinceladas sobre la metodología que puede emplearse.

Recently published critical and anastatic editions of the
twelfth-century codices from Kotor, the Pontifical and the
Missal, were the motive to reassess cults of saints and relics
venerated in this town in the time of consecration of the
Cathedral of St. Tryphon (1166). The attention is paid primarily
to the calendar of the Missal of Kotor, written for
some Dalmatian benedictine abbey. The analysis of a small
group of liturgical calendars that can be connected to the
one of Kotor showed that during the 11th and the 12th centuries
in Benevento, a group of martyrs of the same names as
the so called “Petilovrijenci” (Andrew, Peter, Lawrence) was
commemorated on July the 7th . They are considered to be the
local saints both by churches of Kotor and Dubrovnik and are
likewise commemorated on July the 7th . Therefore, this text
pose the question of their origin, putting the saints venerated
in the Cathedral of Kotor into context of the relations of Kotor
with the opposite Adriatic coast.

La legislación sinodal gallega anterior al Concilio de Trento es una fuente de inestimable valor a la hora de abordar el estudio de las formas y procedimientos de escrituración en Galicia durante un período cuyos testimonios han llegado hasta nosotros de modo muy fragmentario. La normativa sinodal, como es bien sabido, proporciona el marco legal de cada iglesia particular, incumbe a un buen número de asuntos, trata tanto cuestiones pastorales como administrativas y afecta no sólo al clero regular y secular sino también a los fieles laicos. Supone una herramienta fundamental para el acercamiento a la realidad de la iglesias particulares y a los comportamientos de la grey diocesana (eclesiástica y laica). A falta de investigaciones pormenorizadas sobre los documentos de las iglesias diocesanas gallegas, su confección y uso, las constituciones sinodales constituyen un punto de partida de gran utilidad al proporcionarnos el marco de referencia legal y territorial. Los más antiguos testimonios de este tipo que se conservan referentes a las iglesias gallegas se remontan al siglo XII y, más concretamente, a los tiempos de Diego Gelmírez. Este prelado convocó varias asambleas en las que participaron el clero y el pueblo, en las que se dictaron ordenanzas que afectaban básicamente a la organización de la Iglesia y señorío temporal de los prelados compostelanos 2. El carácter ambiguo de estas reuniones, así como de otras celebradas en el mismo período en varios lugares del reino, han llevado a la investigación a considerar que las actas sinodales más antiguas que se conservan datan de 1226, de un sínodo diocesano convocado por el arzobispo compostelano Bernardo 113. Desde entonces, con desigual fortuna en cuanto a su conservación, se llevaron a cabo con anterioridad al Concilio de Trento un buen número de asambleas de algunas de las cuales conservamos las

The article deals with the relations between pre-Tridentine forms of mass and sermons on the Feast of St. Hedwig of Silesia (Sermones de sancta Hedwigis). The sermons were part of the liturgical celebrations of the feast of Silesia’s patron saint. The source basis for the article comprises seventy-six medieval sermons in Latin and nine de sancta Hedwigis prothemata from forty-six manuscripts kept in Silesian libraries (Wrocław University Library,
Wrocław Chapter Library, Ossoliński National Institute Library).
The various texts of masses in honour of St. Hedwig of Silesia came largely from the common and masses in honour of St. Elizabeth of Hungary. Some forms were new, original texts dedicated to St. Hedwig of Silesia. The forms of masses celebrating the dies natalis and translatio of the saint were nearly identical. This link was reflected in the work of preachers. Sermons for the feast of natalis were also used during the feast of translatio.

L'articolo esamina la riforma liturgica tridentina, il suo influsso sulla vita della Chiesa, le difficoltà suscitate rispetto al tema della partecipazione dei fedeli alle celebrazioi. i tentativi di riforma della liturgia nel Settecento non ebbetro successo anche in reazione ad una diversa "forma ecclesiae" che inevitabilmente comportavano

This essay investigates the theological development of John Knox through his engagement with continental Reformed thought, particularly during his time in Geneva under John Calvin's leadership. The author argues that Geneva provided Knox with more than just temporary refuge; it served as a crucial model of ecclesial structure, worship practices, and resistance theory. These components became foundational to Knox’s reforms in Scotland. The essay traces Knox’s exile, his pastoral work with the English-speaking congregation in Geneva, and the influence of Calvin’s Ecclesiastical Ordinances on Knox’s formation of the Book of Common Order and the First Book of Discipline.

The study also examines Knox’s exposure to other prominent continental figures such as Beza, Bullinger, and Goodman, whose writings further shaped his views on covenant, polity, and resistance to ungodly rule. Rather than portraying Knox as merely an imitator of Calvin or as an isolated Scottish innovator, Johnston presents Knox as a constructive theologian who synthesized Genevan principles with Scottish circumstances. The essay provides a theologically grounded account of how continental Reformed theology informed the rise of a distinct Presbyterian tradition in Scotland. In doing so, it highlights the transnational character of the Reformation and argues for Geneva's central role in shaping the theological vision of one of its most enduring heirs.

The article presented here deals with the issue of allegory as a method of understanding and describing the liturgy during the Carolingian Renaissance. However, the attention of this text has been narrowed only to the Mass in order to consider how to use allegory so that it actually serves liturgical formation. Indeed, the purpose of this text is to answer the question: how can allegory assist today’s faithful in understanding the liturgy? The method for answering this question, which is included in the conclusion, is a historical-theological approach to the issue presented. The first chapter illustrates the historical aspect of the development of allegory as a way of understanding the liturgy. This makes it possible to move on to the theology contained in these descriptions, to which the second chapter of the work is devoted. The third, on the other hand, charts several elements of the Mass that can be interpreted and interpreted allegorically, adapting this to modern requirements. The reflection carried out in this way makes it possible to answer the question of the role of allegory in contemporary liturgical formation.

The ordo missae of Cod. Fab. VII, produced in the 12th century at the Abbey of Pfäfers, represents a unique witness of the so-called “Rhenish” type. Through codicological and comparative analysis, the manuscript reveals significant affinities with the centers of St. Gall and Reichenau, while maintaining distinctive features tied to its local context. Textual interpolations and ritual specificities highlight an adaptation of liturgical practice to the parish setting for which it was intended, providing insights into the evolution of the ordines missae in Europe and offering an opportunity to reflect on the current state of historiography on the subject.

Markus Tymister, Editoriale 5
Markus Tymister, Editorial 9
Marcel Metzger, La liturgie sommet et source de la formation aux ministères (Lectio magistralis) 13
Studi – Studies
Claudio Ubaldo Cortoni, Questione della comunione nella santa messa. La controversia di Crema del 1737 nelle carte di San Michele di Murano (seconda parte) 29
Shawn Strout, The Epicletic Blessing of the Ordo celebrandi Matrimonium and Its Ecumenical Implications 67
Alessandro Tacconelli, A Liturgical Witness of the Abbey of Pfäfers. The Ordo Missae of Cod. Fab. VII 87
Alexander Turpin, The Super Oblata Euchology of the Early Roman Mass. Divine-Human Exchange in a Local Eucharist 125
Miguel C. Vivancos, Tres Ordines Missae de los monasterios de San Millán de la Cogolla y Santo Domingo de Silos 153
Documentazione – Documentation
Marco Gentile, Resoconto della 2ª giornata di studio Ecclesia orans (4 dicembre 2024) 183
Marco Gentile, Report of the 2nd Study Day of Ecclesia orans (December 4, 2024) 187
Recensioni – Book Reviews 189
Libri ricevuti – Books Received 201
Collaboratori – Contributors 203

Since the second issue of 2024 was published, there have been several significant changes in the Athenaeum and in our editorial office. The entire community of the Pontifical Athenaeum Sant’Anselmo had to bid farewell to the Magnificent Rector, Fr. Bernhard Eckerstorfer, O.S.B., on January 30, 2025, who was elected abbot of his abbey of Kremsmünster in Austria on January 25, 2025. We thank Abbot Bernhard for the years in which he led our Athenaeum, where he had served as rector since 2019. The statutes provide, in such cases, for the automatic transfer of the position to the Vice-Rector Prof. Fr. Dr. Laurentius Eschlböck, O.S.B., who has assumed the role of Pro-Rector until the appointment of a new rector. We also express our gratitude to him for his availability. At the end of October last year, the editorial office of Ecclesia orans had to bid farewell to the editorial secretary, Giulia Fioravanti, who concluded her work with us. For many years, she was responsible for carrying out the daily work of the editorial office, maintaining contact with authors, reviewers, and the publishing house. With great accuracy, she laid out individual issues and prepared files for printing and therefore deserves sincere thanks from all of us for the work done for the benefit of our journal. Despite her departure from the editorial office, she has remained available to help the new staff starting work at Ecclesia orans.

Il contributo tratta la questione della comunione nella santa messa dibattuta nella controversia di Crema discussa tra il 1737 e 1752 – analizzando la libellistica settecentesca e le ricostruzioni storiche a lei dedicate –, in cui si riafferma il «divin diritto» dei fedeli a comunicarsi «infra missam», dopo la comunione del presbitero e con particole consacrate nella medesima celebrazione, tema introdotto dal canonico Giuseppe Guerrieri e appoggiato da Michele Maria Nannaroni. Il saggio vuole indagare le posizioni assunte dalle figure di spicco del periodo (Benedetto XIV, Carlo Maria Traversari, Benedetto Volpi e Scipione de’ Ricci, oltre a Guerrieri e Nannaroni), completando il quadro con l’analisi dei documenti conservati nel fondo San Michele di Murano (Archivio storico di Camaldoli).
Abstract
The contribution addresses the issue of the communion during the Holy Mass, debated in the controversy of Crema between 1737 and 1752 – analyzing the 18th-century pamphlet literature and the historical reconstructions dedicated to it – in which the “divine right” of the faithful to receive communion infra missam is reaffirmed, after the priest’s communion and with hosts consecrated during the same celebration. This topic was introduced by canon Giuseppe Guerrieri and supported by Michele Maria Nannaroni. The essay aims to investigate the positions taken by prominent figures of the period (Benedict XIV, Carlo Maria Traversari, Benedict Volpi, and Scipione de’ Ricci, as well as Guerrieri and Nannaroni), completing the picture with an analysis of the documents preserved in the San Michele di Murano collection (Camaldoli Historical Archive).

Informed by classical Latin rhetoric and composed with a tightly regulated vocabulary, the orations «super oblata» of the ancient Roman Mass are often treated as a subgenre of the Collect. From a selective survey of the super oblata in the early sacramentaries (ca. 500-800 C.E.), this study argues for a revision of such a consensus. Ritually, this oration emerges as an embolism in the Mass, both concluding the offertory and anticipating the anaphora; Roman liturgists crafted the super oblata to articulate a specific petition for the day’s Mass. Theologically, these orations disclose a local Church which affirmed the primacy of God’s action in her liturgy. They unveil the eschatological and epicletic sensibility of the Roman Eucharist.
Sommario
Ispirate dalla retorica latina classica e composte con un vocabolario rigorosamente regolato, le orazioni «super oblata» dell’antica messa romana sono spesso trattate come un sottogenere della colletta. Da un esame selettivo delle super oblata nei primi sacramentari (ca. 500-800 d.C.), questo studio propone una revisione di tale consenso. Ritualmente, questa orazione emerge come un embolismo nella Messa, concludendo l’offertorio e anticipando l’anafora; i liturgisti romani hanno creato le super oblata per formulare una petizione specifica per la Messa del giorno. Teologicamente, queste orazioni rivelano una Chiesa locale che affermava la primazia dell’azione di Dio nella sua liturgia. Esse svelano la sensibilità escatologica ed epicletica dell’eucaristia romana.

On the 61 st anniversary of the promulgation of the Liturgical Constitution Sacrosanctum Concilium, on Wednesday, December 4, 2024, during the 41 st year of Ecclesia orans, the second study day proposed by our journal was held titled "The Penitential Act". The event was organized in collaboration with the Pontifical Liturgical Institute and with the patronage of the Associazione Professori e Cultori di Liturgia, the Centro di Azione Liturgica, the Centro Liturgico Vincenziano, the German Liturgical Institute, the Pie Discepole del Divin Maestro, and the Editrice Domenicana Italiana publisher. A number of 198 people participated in the conference, of whom 118 were present in person and 78 connected online. At the opening, with his institutional greeting, the new dean of the Pontifical Liturgical Institute, Prof. Dr. Stefan Geiger, O.S.B., praised the good tradition of celebrating the anniversary of Sacrosanctum Concilium with a study day, which also has the merit of emphasizing the communal dimension of study, enhancing the fruits of the Institute's research and promoting academic discussion. Prof. Dr. Markus Tymister, editor of Ecclesia orans, presented the volume of proceedings from the 2023 study day, "L'orazione dei fedeli / The prayer of the faithful", and introduced the conference proceedings during which eight speakers from various parts of the world and from six universities in five different nations participated. The first presentation, entrusted to Prof. Dr. Ubaldo Cortoni, O.S.B.cam of the Pontifical Atheneum Sant'Anselmo, was titled "The Penitential Act from the Fribourg Conference to the Relatio Coetus a studiis 'De ordine Missae' in the papers of Cipriano Vagaggini (1964-1967)". During the presentation, the speaker exposed the fundamental points of discussion in Coetus X, with references to Paul VI's interventions, presenting previously unpublished documents. This was followed by the presentation of Prof. Dr. Radek Tichý from the Charles University (Prague, Czech Republic), which aimed to answer the question "What is the purpose of the Penitential Act?", identifying this rite as one of the introductory elements of the Eucharistic celebration in relation to all others, since it is not possible to condense all the richness of the celebrated mystery into a single rite. Thus, the penitential act is a preparatory rite that helps dispose the faithful to the Eucharistic offering. The third presentation on "The challenge of translating fratres in the Penitential Rite for the Eucharist celebration in a single-gender community. Does psycho-spiritual tension give an added dimension to the penitential act or become a rubrical debate?", offered by Richard Oduor SL.L. of the Pontifical Liturgical Institute, presented the issues connected to understanding and translating the inclusive value of the term fratres in modern languages, against the horizon of the necessary relationship between reality and rite, assembly composition and ritual language.

Il libro che qui si recensisce costituisce l'ultima fatica letteraria e accademica di Massimo del Pozzo, ordinario di Diritto Costituzionale Canonico presso la Pontificia Università della Santa Croce e docente di Profili giuridici della liturgia nella Chiesa nel relativo Istituto di Teologia liturgica, ed affronta il tema degli abusi liturgici. Il tema scelto può essere visto nel più ampio contesto dell'attuale stagione ecclesiale, che vede l'impegno della Chiesa a riconoscere con sempre maggiore chiarezza quanto ogni forma di abuso ferisca profondamente la dignità della persona e, in tal modo, la comunità umana ed ecclesiale. In questo quadro di riferimento, caratterizzato da una crescente attenzione alla protezione e promozione dell'integrità umana, gli abusi liturgici emergono come una preoccupazione altrettanto urgente, poiché toccano il cuore stesso della vita della comunità cristiana. La liturgia, culmen et fons actionis Ecclesiae, è infatti il luogo in cui la Chiesa celebra la comunione e riconosce la propria identità più autentica. Ciò rende gli abusi liturgici una minaccia non solo alla forma, ma anche alla sostanza del culto e alla comunione stessa del Popolo di Dio. Come, dunque, gli abusi personali compromettono la dignità e la fiducia dei singoli e delle comunità, anche gli abusi liturgici possono generare fratture e disorientamento, minando alla radice l'integrità della vita ecclesiale.

40 years ago, the then dean of the Pontifical Institute of Liturgy, Prof. Dr. Anscar J. Chupungco OSB (†2013), wrote in the introduction to the first issue of our journal1:
Ecclesia orans fulfills the Liturgical Institute’s long-felt desire to have its own review. Its experiences and resources built up over a period of twenty-two years now permit it to offer this particular contribution to the liturgical renewal envisaged by Vatican II. It is the earnest hope of the founders of Ecclesia orans that the Ecclesia orans find in this new review an instrument for the work of sanctifying men and women in Christ and glorifying God, to which all her other activities are directed as toward their end.
22 years after the foundation of the PIL and 6 after its elevation as an ecclesiastical Faculty in 1978, the Institute gave birth to its own journal, dedicated to the «literary (editing and study of texts), historical, theological, pastoral, and artistic aspects of the liturgy». Ecclesia orans was born as an international journal that publishes articles in French, English, Italian, Portuguese, Spanish and German and the authors were required to be professors from the PIL or other faculties of S. Anselmo, graduates as well as «writers who specialize in topics that are related to the liturgy»2.

Approaching 50 years since the first publication of the Eucharistic Prayers for Masses with Children, it is time to take another look. Like all baptized Christians, children are called to take «full, conscious and active part in liturgical celebrations». This article treats the context, text, and reception of the EPC and evaluates the level of success achieved by these prayers. Ultimately, though the EPC have some problematic features, they can effectively facilitate the liturgical participation of children when used in their proper contexts.
Sommario: A 50 anni dalla prima pubblicazione del testo Eucharistic Prayers for Masses with Children, è tempo di riconsiderare l’argomento. Come tutti i cristiani battezzati, i bambini sono chiamati a prendere «parte piena, consapevole e attiva alle celebrazioni liturgiche». Questo articolo tratta il contesto, il testo e la ricezione delle EPC e valuta il livello di successo raggiunto da queste preghiere. In definitiva, sebbene le EPC presentino alcuni aspetti problematici, possono facilitare efficacemente la partecipazione liturgica dei bambini quando vengono utilizzate nel loro contesto appropriato.

Nel 1984, la presentazione del primo fascicolo della rivista Ecclesia orans scritta dal preside del Pontificio Istituto Liturgico, il prof. Anscar J. Chupungco OSB,1 poteva menzionare come pubblicazioni del PIL già tre collane: Rerum ecclesiasticarum documenta [RED], pubblicata presso la Herder di Roma, il manuale dell’Istituto Anàmnesis, di cui la casa editrice Marietti a Genova aveva già pubblicato i volumi 1-3 e la collana Analecta liturgica, inaugurata nel 1979 come sotto-collana di Studia Anselmiana e al tempo pubblicata presso il Centro studi S. Anselmo. Di Analecta liturgica, nel 1984, si stavano pubblicando i volumi 8 e 9.
Il PIL, fondato come istituto di ricerca, si è occupato sin dal suo inizio della edizione e dello studio di fonti liturgiche. Molte di queste fonti sono state pubblicate nella Series maior di Rerum ecclesiasticarum documenta, mentre la Series minor della stessa collana offriva soprattutto aiuti per lo studio delle fonti. L’ultimo testo è stato pubblicato nel 1979 come volume 14 della Series maior. Purtroppo, dopo questa data la collana non ha più pubblicato libri. Il manuale Anàmnesis, nel frattempo, è stato completato con i volumi 5-7. Solo il quarto volume che doveva essere dedicato alle liturgie orientali non è mai stato scritto. Anche gli Analecta liturgica sono aumentati così che nel 2022 si è arrivati alla pubblicazione del 40° volume.

Studi
Â. Cardita, La réforme restituée (deuxième partie) 5
F. Dolbeau, Une catechese postbaptismale sur Dominus uobiscum 23
L.A. Donahue, Presentation and Discussion of a Reformation-Era, Catholic, Vernacular Baptismal Rite in Germany in Manuscript Cgm 9509 (part two) 37
J.C. Martín-Iglesias, En torno a la autoría de la Benedictio lucernae (CPL 1217a) atribuida a Isidoro de Sevilla, con una nueva edición y traducción de la obra 61
M.S.C. Olver, The Epistle to the Hebrews in the Roman Canon Missae. Melchizedek and Other Features (part two) 101
Notae
S. Parenti, The Byzantine Rite. The Origins and Reasons of a Neologism 125
G. Zanchi, Dalle istruzioni del Niceno II alla edificazione del postmoderno 133
Documentazione
Giornata di Studi al Pontificio Ateneo Sant’Anselmo, 1° dicembre 2022: “I modi di presenza di Cristo nella liturgia: Sacrosanctum Concilium 7” 143
I modi di presenza di Cristo nella liturgia: Sacrosanctum Concilium 7 (M. Tymister) 143
La festa delle cose. Della presenza e della gloria nel regno messianico (I. Bruckner) 158
«La bocca di Cristo è l’Evangelo. Regna in cielo, ma non cessa di parlare sulla terra» (Sant’Agostino). Ritualità e sacramentalità della Parola di Dio (M. Benini) 163
Recensioni – Book Reviews 175
Libri ricevuti – Books Received 197
Collaboratori – Contributors 199
Save the date: Giornata di studi “Preghiera dei fedeli” 201

In the first part of this paper, I presented my transcription and translation of manuscript Cgm 9509 at the Bavarian State Library (BSB) in order to provide an example of a previously unstudied German-language baptismal rite. In this part of my paper, I present an analysis of this rite in relation to Res/Liturg. 11b with which it was used. I suggest that the manuscript has origins in multiple dioceses and may be part of a larger trend of pastoral accommodations. This research prompts further study into pastoral accommodations in the Reformation-era German-speaking Catholic Church including: the usage of a ritual from a different diocese, the creation of a novel ritual for the priest’s use, and the use of the vernacular in rituals.
Sommario: Nella prima parte di questo lavoro, ho presentato la mia trascrizione e traduzione del manoscritto Cgm 9509 della Biblioteca di Stato Bavarese (BSB) per fornire un esempio di rito battesimale, finora non studiato, in lingua tedesca. In questa parte del mio lavoro, presento un’analisi di questo rito in relazione a Res/Liturg. 11b con cui è stato utilizzato. Suggerisco che il manoscritto abbia origini in più diocesi e possa far parte di una tendenza più ampia di adattamenti pastorali. Questa ricerca spinge ad approfondire lo studio degli adattamenti pastorali nella Chiesa cattolica di lingua tedesca dell’epoca della Riforma, tra cui: l’uso di un rituale proveniente da una diocesi diversa, la creazione di un nuovo rituale ad uso del sacerdote e l’uso del vernacolo nei rituali.

Il contributo tratta la questione della comunione nella santa messa dibattuta nella controversia di Crema discussa tra il 1737 e 1752 – analizzando la libellistica settecentesca e le ricostruzioni storiche a lei dedicate –, in cui si riafferma il «divin diritto» dei fedeli a comunicarsi «infra missam», dopo la comunione del presbitero e con particole consacrate nella medesima celebrazione, tema introdotto dal canonico Giuseppe Guerrieri e appoggiato da Michele Maria Nannaroni. Il saggio vuole indagare le posizioni assunte dalle figure di spicco del periodo (Benedetto XIV, Carlo Maria Traversari, Benedetto Volpi e Scipione de’ Ricci, oltre a Guerrieri e Nannaroni), completando il quadro con l’analisi dei documenti conservati nel fondo San Michele di Murano (Archivio storico di Camaldoli).
Abstract: The contribution addresses the issue of the communion during the Holy Mass, debated in the controversy of Crema between 1737 and 1752 – analyzing the 18th-century pamphlet literature and the historical reconstructions dedicated to it – in which the “divine right” of the faithful to receive communion infra missam is reaffirmed, after the priest’s communion and with hosts consecrated during the same celebration. This topic was introduced by canon Giuseppe Guerrieri and supported by Michele Maria Nannaroni. The essay aims to investigate the positions taken by prominent figures of the period (Benedict XIV, Carlo Maria Traversari, Benedict Volpi, and Scipione de’ Ricci, as well as Guerrieri and Nannaroni), completing the picture with an analysis of the documents preserved in the San Michele di Murano collection (Camaldoli Historical Archive).

“Rito”, digitalmente parlando, e qui inteso come modus codificato nella relazione che si ha ogni istante con il cellulare in mano e con gli occhi davanti a uno schermo, piccolo o grande che sia. I riti celebrativi della liturgia sono soggetti all’impatto di nuove e inedite “ritualita” maturate nella Rete, generate dall’attivita umana nel reticolato mediale, veicolate rapidamente dalla vorticosa produttiva filiera dei social. In queste pagine ci si interroga: i concetti di presente-presenza ridefiniti nel digitale quale impatto hanno sulla liturgia attuale?
Abstract: “Ritual,” in digital terms, is understood here as a coded modus in the relationship one has at any given moment with a cellphone in hand and with eyes fixed on a screen, whether small or large. The celebratory rituals of liturgy are subject to the impact of new and unprecedented “rituals” developed within the Network, generated by human activity in the media grid, and rapidly disseminated by the whirlwind productive chain of social media. These pages explore the question: What impact do the concepts of present-presence, redefined in the digital realm, have on current liturgy?

The acclamation after the consecration of the bread and wine in the Roman Mass has its sources in the liturgical traditions of the East. The introduction of the acclamation beginning in 1968 occurred in an environment increasingly aware of Syrian and Alexandrian liturgical practices, encouraging active participation of the faithful and emphasising the paschal mystery rather than just the Lord’s passion. The reception of the acclamations, through translation, musical form and usage, has varied widely even on the continent of Europe. Imaginative reception in local churches offers some ideas for future development of the acclamation even in the typical edition of the Roman Missal.
Sommario: L’acclamazione dopo la consacrazione del pane e del vino nella Messa romana ha le sue fonti nelle tradizioni liturgiche dell’Oriente. L’introduzione dell’acclamazione a partire dal 1968 è avvenuta in un ambiente sempre più consapevole delle pratiche liturgiche siriane e alessandrine, incoraggiando la partecipazione attiva dei fedeli e sottolineando il mistero pasquale rispetto la sola passione del Signore. La diffusione delle acclamazioni, attraverso la loro traduzione, forma musicale e utilizzo, è stata molto eterogenea anche nel continente europeo. La ricezione fantasiosa avvenuta presso le chiese locali offre alcune idee per lo sviluppo futuro dell’acclamazione anche nell’edizione tipica del Messale Romano.

Tra le grandi vigilie della tradizione ambrosiana modellate sul paradigma
della Veglia pasquale, mater omnium vigiliarum, il contributo prende in
esame quella di Pentecoste, considerandone forma e contenuti in senso diacronico.
Il caratteristico ordinamento che prevede l’eucaristia inter Vesperas
con la presenza, secondo il modello della Veglia gregoriana, di quattro letture vigiliari anticotestamentarie prima della vera e propria liturgia della
Parola costituita da epistola e vangelo, appare ben documentato nelle fonti
altomedievali, così come la benedizione del fonte e la celebrazione del
battesimo attestate fino alla riforma postconciliare. Lo studio analizza dal
punto di vista storico e teologico ciascuno degli elementi rituali per favorire
la piena comprensione della configurazione attuale; non manca inoltre
di evidenziare differenze e analogie rispetto al rito romano.
Abstract: Among the major vigils of the Ambrosian tradition, modelled on the paradigm
of the Easter Vigil, mater omnium vigiliarum, this essay examines that
of Pentecost, studying its form and content diachronically. The characteristic
ordering which foresees the Eucharist inter Vesperas, with the presence,
according to the model of the Gregorian vigil, of four readings from the
Old Testament before the Liturgy of the Word properly understood, consisting
of the epistle and Gospel, is well documented in the sources of the
high middle ages, as well as the blessing of the font and the celebration
of baptism as was practiced up until the post-conciliar reform. The study
analyses the ritual elements from a historical and theological point of view,
in order to favor a full understanding of the present configuration. In addition,
it highlights differences and analogies in respect to the roman rite.

The acclamation after the consecration of the bread and wine in the Roman Mass has its sources in the liturgical traditions of the East. The introduction of the acclamation beginning in 1968 occurred in an environment increasingly aware of Syrian and Alexandrian liturgical practices, encouraging active participation of the faithful and emphasising the paschal mystery rather than just the Lord’s passion. The reception of the acclamations, through translation, musical form and usage, has varied widely even on the continent of Europe. Imaginative reception in local churches offers some ideas for future development of the acclamation even in the typical edition of the Roman Missal.
Sommario: L’acclamazione dopo la consacrazione del pane e del vino nella Messa romana ha le sue fonti nelle tradizioni liturgiche dell’Oriente. L’introduzione dell’acclamazione a partire dal 1968 è avvenuta in un ambiente sempre più consapevole delle pratiche liturgiche siriane e alessandrine, incoraggiando la partecipazione attiva dei fedeli e sottolineando il mistero pasquale rispetto la sola passione del Signore. La diffusione delle acclamazioni, attraverso la loro traduzione, forma musicale e utilizzo, è stata molto eterogenea anche nel continente europeo. La ricezione fantasiosa avvenuta presso le chiese locali offre alcune idee per lo sviluppo futuro dell’acclamazione anche nell’edizione tipica del Messale Romano.