Roman Liturgy

sEE What You can maKE oF this" FathEr BoYLE as a tEachEr anD mEntor DW We were Father Boyle' s students in the 1960s, and we continued to learn from him and to profit by his example for the rest of his life. this is an essay of reminiscence, our recollections of Father Boyle as our teacher, our mentor, and our model as professional historians, and we begin at the Pontifical institute of mediaeval studies in toronto, where Daniel matriculated in 1966 and Karen in 1967. KC Father Boyle began teaching at the institute in 1961, a golden age, when the institute flourished as a teaching center for essential technical studies in the Latin middle ages. in 1967 we were twenty-four full-time students in the three-year Licentiate course, some newly minted Bas like me, some mas like Dan, some with work experience in teaching or in the non-acade-

The “tradition” of the Church always amazes us with its wealth and the characteristics of its documents. Also the liturgical tradition contributes in this in the important way. It is important to find the appropriate tools to learn about the same documents. In this way the great work done by the three scholars of liturgy is an example and reminder. Looking through all of the text reveals the infinity of elements which doubtless can be a great help per philolgiam ad theologia or ad culturam!

“Tradycja” Kościoła nigdy nie przestanie zaskakiwać nas swoim bogactwem i charakterystyką dokumentów. Również tradycja liturgiczna ma w tym swój znaczny wkład. Ważne jest znalezienie odpowiednich narzędzi, które umożliwią lepsze poznanie tych samych dokumentów. W tym przypadku dzieło napisane przez trzech badaczy z zakresu liturgiki stanowi przykład i wezwanie. Analizując tekst stwierdza się, że zawiera on wiele elementów, które bez wątpienia mogą stanowić wielką pomoc per philolgiam ad theologia  lub  ad culturam!

Da quando è stato pubblicato il secondo fascicolo dell’anno 2024, nell’Ateneo e nella nostra redazione ci sono stati alcuni cambiamenti significativi. Tutta la comunità del Pontificio Ateneo Sant’Anselmo, il 30 gennaio 2025 ha dovuto salutare il rettore magnifico, p. Bernhard Eckerstorfer, O.S.B. che il 25 gennaio 2025 è stato eletto abate della sua abbazia di Kremsmünster in Austria. Ringraziamo l’abate Bernhard per gli anni in cui ha guidato il nostro Ateneo, di cui è stato rettore dal 2019. Gli statuti prevedono, in questi casi, il passaggio automatico dell’incarico al vicerettore prof. P. Dr. Laurentius Eschlböck, O.S.B. che ha assunto la carica di prorettore fino alla nomina di un nuovo rettore. Esprimiamo anche a lui la nostra gratitudine per la sua disponibilità. Alla fine di ottobre dell’anno scorso la redazione di Ecclesia orans ha dovuto salutare la segretaria di redazione, Giulia Fioravanti, che ha concluso il suo lavoro con noi. Per molti anni è stata lei a portare avanti il lavoro quotidiano della redazione, il contatto con gli autori, con i revisori e recensori e anche con la casa editrice. Con molta accuratezza ha impaginato i singoli fascicoli e preparato i file per la stampa e, perciò, le spetta un sincero ringraziamento da tutti noi per il lavoro svolto per il bene della nostra rivista. Nonostante la sua uscita dalla redazione, è rimasta sempre disponibile per dare una mano alle nuove forze che iniziano il lavoro presso Ecclesia orans.

The genesis and growth of the epiclesis continues to be a perennial subject for liturgical debate and in part this is because although we have plenty of evidence for its forms from the late fourth century onwards, there is very little material prior to that, and what does exist is capable of a variety of interpretations. A recent article by Nathan Chase has given an excellent overview of the more recent studies that have been instrumental in helping to make conjectures on how this liturgical unit might have developed from the invocation maranatha through to a petition for the Lord/Son/Power to come, and then to morph to a request for the Father to send the Holy Spirit1. Chase has summarized the works of Robert Taft, Gabriele Winkler and Sebastian Brock, as well as Susan Meyers, Mary Farag, Maxwell Johnson, and the present writer, and he has put forward a cogent argument for a development that includes the Logos epiclesis of Sarapion. Although Chase’s argument is certainly one possible scenario, it is not the only interpretation of the evidence.

L’articolo intende proseguire l’analisi delle fonti alto medievali per comprendere la prima prassi liturgica delle esequie cristiane. Con un atteggiamento scevro da preconcetti derivati dalla moderna celebrazione delle esequie, molto vicina a quella antica, il contributo intende passare in rassegna i dati provenienti dalla collectio missarum secondo il manoscritto 80 della Biblioteca Capitolare di Verona e del Sacramentario Gelasiano antico secondo il manoscritto Reg. lat. 316 della Biblioteca Apostolica Vaticana al fine di rilevare gli elementi principali della struttura delle esequie fino al IX secolo e avviare una riflessione teologica e liturgica su quanto emerso dalla eucologia dei libri liturgici citati. 
Abstract: The article aims to continue the analysis of Early Medieval sources to understand the initial liturgical practices of Christian funerals. With an approach free from preconceived notions derived from modern funeral celebrations, which are very close to the ancient ones, this paper intends to review the data from the Collectio Missarum according to manuscript 80 of the Capitolare Library of Verona and the ancient Gelasian Sacramentary according to manuscript Reg. lat. 316 of the Vatican Apostolic Library. The goal is to identify the main elements of the funeral structure up to the 9th century and to initiate a theological and liturgical reflection on the findings from the euchology of the mentioned liturgical books.

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.

The Catholic Church, from the period leading up to Vatican II, has shown a renewed interest in the Sacred Scripture and made sincere and concerted efforts to promote reflections on it, its study, and its dissemination. The Church also laboured to recover the place and role of the Sacred Scripture in her liturgy and life. It is, therefore, no surprise that Vatican II devoted a whole document, Dei Verbum, exclusively to the Word of God and stressed the significance of preaching as a means of sharing the Word of God, describing it as the primary function of priests as collaborators with the bishops. Pope Benedict XVFs Verbum Domini and Pope Francis' Aperuitlllis, amidst other papal documents on the Word of God, are all geared towards sustaining this enthusiasm. Besides, the Pontifical Biblical Commission, founded by Pope Leo XIII in 1902, is doing much work on studying the Sacred Scripture. Since these efforts have reawakened the Catholic clergy and the lay faithful to appreciate sufficiently the great treasures in the word of God, it seems not to have affected in commensurate measure the quality of homilies from the pulpit, '""ccially in Nigeria. This paper examines the significant place and role of homily in spreading the Word of God. It also discusses ways by which priests could ensure adequate preparation and delivery of effective homilies that are not only theologically driven but also contextually so, so that the Word of God becomes challenging to the faithful, be able to touch their hearts, and move them to conversion and true witness to the faith.

The article presents the legislative activity of Janusz I of Warsaw who from 1381 was an independent ruler of the Eastern Mazovia. It also offers an analysis of 15 legal instruments including 14 statutes and one landed privilege, which is the oldest known act of this type from the region of Mazovia delivered 21st June 1414 in Nowe Miasto for both the Czersk and Warsaw nobility. The article further deals with the division of specific regulations into criminal and private law, which includes marriage and family law, the law of succession, property law, obligations, the right of peasants to leave a village belonging to a feudal master as well as court proceedings. The article finishes with the presentation of the research results.

Ryt zakonu premonstratensów, inaczej: ryt norbertański, jest ściśle związany z założonym przez św. Norberta w XII w. zakonem kanoników regularnych, zwanych również białymi kanonikami. W pierwszych latach działalności zakonu trzymano się zwyczajów liturgicznych powszechnych wśród kanoników regularnych. Bulla Honoriusza II (1124-1130), przeznaczona dla Praemonstratensis ecclesie canonicis, nakazywała białym kanonikom celebrowanie uroczystości kościelnych secundum aliorum regularium fratrum consuetudinem. W bulli jest mowa wyłącznie o norbertanach z Prémontré, nie zostaje też w niej wspomniany żaden opat -wydano ją zatem najprawdopodobniej po tym, jak Norbert przeniósł się do Magdeburga, ale jeszcze zanim jego miejsce zajął Hugo z Fosses, czyli w 1126 lub 1127 r. Dosyć wcześnie pojawił się jednak jednolity zestaw modlitw i ceremonii dla wszystkich domów zakonnych; prawdopodobnie sam św. Norbert był przynajmniej częściowo odpowiedzialny za jego kształt.

Wspólne DNA liturgii Wschodu i Zachodu Zadaniem, jakie wynika z postawionego w tytule problemu, jest wskazanie wspólnego wszystkim tradycjom liturgicznym Kościoła kodu genetycznego, na podstawie którego możemy zweryfikować, która tradycja liturgiczna jest autentyczna, tzn. która dzieli z innymi dziedzictwo otrzymane od samego Chrystusa poprzez działalność Apostołów i ich następców. Owo DNA na płaszczyźnie liturgii możemy określić mianem "katolickości" w sensie takim, w jakim była ona rozumiana w Kościele pierwotnym i w nicejsko-konstantynopolitańskim Credo: słowo "katolicki", oprócz tego, że znaczyło "powszechny" był właściwie terminem odróżniającym od tego, co związane było z sektami, a więc katolicki to nic innego jak ortodoksyjny, posiadający prawdziwy genotyp chrześcijaństwa. By odkryć ten wspólny genotyp liturgii, należy wpierw krótko scharakteryzować status quaestionis problemu we współczesnej myśli liturgicznej. Następnie trzeba sprecyzować, co rozumiemy pod pojęciem wspólnego genotypu, wydzielić kolejne partie tej kościelnej rzeczywistości i poddać je krytycznej analizie. Wydaje się, że taki proces badawczy będzie w stanie ukazać tę część wspólną, kręgosłup, na którym zrodziła się chrześcijańska pojednana różnorodność.

Nella terza edizione italiana del Messale Romano si è scelto di inserire nel corpo del testo alcune melodie che si rifanno alle formule gregoriane, adeguandole ai nuovi testi. In continuità con il lavoro svolto, sono già state proposte, per i testi del Triduo Pasquale, melodie ad experimentum ispirate al gregoriano.
Considerata la centralità del Triduo Pasquale nell’Anno liturgico, l’importanza del canto, e del canto della Parola di Dio, si offrono ora alle Chiese locali le melodie per il canto della Passione secondo Luca e della Passione secondo Giovanni, ad experimentum, ispirate alle melodie gregoriane del libro liturgico Passio Domini nostri Iesu Christi (Editio typica, 1989).

The post-Vatican II liturgical reform is a complex historical process, deeply influenced by the 1950s Liturgical Movement and its lasting impact on contemporary liturgy. This study explores the theological developments and ritual transformations from 'Mediator Dei' (1947) to the 'Consilium'’s instruction 'Inter Oecumenici' (1964), with particular attention to the role of the Second Vatican Council. Employing a methodological approach centered on the ambo as the 'table of the Word of God,' the study examines its evolution as a case study. The renewed emphasis on Sacred Scripture, along with the restoration of the lectionary and the Liturgy of the Word in the 1950s, played a crucial role in shaping discussions among the Council Fathers and 'Consilium' consultants. Despite initial hesitations, 'Inter Oecumenici' highlighted the need for a dedicated, visible space for the Liturgy of the Word within church buildings, marking a pivotal moment in reaffirming the ambo’s liturgical significance.

Mass Riot in the Reign of Sylvester II * Historians of the liturgy can only regard political and military historians with envy. While the latter study dramatic events and the machinations that led to them, the former must content themselves with studying unvarying traditions across centuries. Rather than storm the barricades in the course of a revolution, it seems that the medieval laity, at least in church, waited patiently at the altar rails. This state of affairs does not appear to be any different for the papacy, an institu tion steeped in liturgy, because of the difficulty of integrating an understanding of papal leadership of the public cult and the government. Yet challenging this initial impression is no simple feat. At least some of our problems are rooted in the source base. The preservation rate of papal letters before the millennium is scanty, with the many epistles from Leo I (r. 440-461), Gelasius I (r. 492-496), and Gregory I (r. 590-604) providing a false impression of the gaps scholars normally confront for the vast majority of early papal correspondence. 1 The liturgy is only one of the many themes that is badly served by this dearth. Our ignorance of the papal experience of liturgy can only to a limited degree be ameliorated by, for instance, entries in the Liber pontificalis that indicate the popes responsible for certain liturgical innovations. 2 Frustration may also creep in among scholars of the liturgy when they attempt to tackle the period from the tenth to the early-eleventh * I would like to extend my gratitude to the editors and fellow contributors of this volume, as well as the anonymous reviewer; their suggestions greatly improved the final product. In particular Vedran Sulovsky discussed points of Sylvester II's Latin with me. The project was a model of scholarly collaboration. The initial research and writing were completed at the American Academy in Rome, and I am thankful for the fellowship that allowed for my residence there. The archivist in Orte, Abbondio Zuppante, graciously oriented me in the local material, and I greatly appreciate his assistance. 1 For early-medieval papal letters, see Pietro Conte, Chiesa e primato nelle lettere dei papi del secolo VII

HEN it comes to the coronation of Charlemagne as emperor, it seems that there is nothing new to say. 1 It remains one of the best studied 1 A full bibliography on the coronation of Charlemagne is impossible. Some of the most representative treatments include

In this article, I propose to see the emotion of anger in the ‘Antapodosis’ by Liudprand of Cremona as an important means of assessing characters. By depicting the anger of the Ottonian kings as just and predictable, Liudprand shows how the ideal ruler should behave. He uses various examples from the Old Testament and especially the Deuterocanonical books of the Maccabees to present the anger of the Ottonian kings in the same fashion. In his vision, the negative counterpart to the Ottonians is played by the Italic kings, who show their unworthiness precisely through the inept and tyrannical use of anger. In addition to this, Liudprand writes about aristocratic anger-management as well as the anger of women. Although a man of the church, Liudprand shows himself to understand and to use the code of honour which applied to noblemen in conflicts. Women do not, on the contrary, show unmediated anger. Their emotion is mixed with grief and tears.

Artykuł zawiera przegląd kadencji psalmowych, które są charakterystycznymi elementami psalmodii niektórych tradycji zakonnych. Autor na podstawie wieloletnich badań wyselekcjonował zakończenia psalmowe (euouae), które właściwe są dla cystersów, premonstratensów, franciszkanów, klarysek, krzyżaków, kartuzów i paulinów.

The factor of liturgical tradition plays an essential role in primary source analyses of medieval religious music. Its influence can be noticed in the universal liturgy by means of common elements exhibiting no specific characteristics, as well as in the liturgy of local churches, in which differentiating features can be perceived.

London British Library Additional Manuscripts 30847, 30848, and 30850, a series of Franco-Roman rite codices transmitting Gregorian chant and associated with the Abbey of Santo Domingo de Silos, are regarded as witnesses of the transition from the Hispanic rite to the Franco-Roman rite. This belief is largely owed to their musical notation, which previous works label as “Visigothic” or “Mozarabic,” that is, using adjectives also employed to describe the Hispanic rite's most common variety of notation, called “vertical” notation in the most recent scholarship. The use of these adjectives suggests a gradual transition from one liturgy to the other, because it implies the survival of an important Hispanic rite element, its musical notation, purportedly preserved by Hispanic rite scribes after this rite's official suppression in 1080. This article presents the results of the first detailed study of the notation in these three Franco-Roman rite manuscripts, and of its relationship with the Hispanic rite's vertical notation, considering also other musical notations employed in the Iberian Peninsula around the end of the eleventh century. These results reveal that the affiliation between these notations is not as straightforward as previously thought. I propose a new way of understanding these notations and discuss questions that their complicated relationship raises about their context of production.

The article aims to continue the analysis of Early Medieval sources to understand the initial liturgical practices of Christian funerals. With an approach free from preconceived notions derived from modern funeral celebrations, which are very close to the ancient ones, this paper intends to review the data from the Collectio Missarum according to manuscript 80 of the Capitolare Library of Verona and the ancient Gelasian Sacramentary according to manuscript Reg. lat. 316 of the Vatican Apostolic Library. The goal is to identify the main elements of the funeral structure up to the 9th century and to initiate a theological and liturgical reflection on the findings from the euchology of the mentioned liturgical books.


L’articolo intende proseguire l’analisi delle fonti alto medievali per comprendere la prima prassi liturgica delle esequie cristiane. Con un atteggiamento scevro da preconcetti derivati dalla moderna celebrazione delle esequie, molto vicina a quella antica, il contributo intende passare in rassegna i dati provenienti dalla collectio missarum secondo il manoscritto 80 della Biblioteca Capitolare di Verona e del Sacramentario Gelasiano antico secondo il manoscritto Reg. lat. 316 della Biblioteca Apostolica Vaticana al fine di rilevare gli elementi principali della struttura delle esequie fino al IX secolo e avviare una riflessione teologica e liturgica su quanto emerso dalla eucologia dei libri liturgici citati.

In this paper, I draw attention to a recently discovered fragment of a late medieval manuscript, currently preserved in the Staatsbibliothek in Berlin [within a box with the shelfmark: DEP 39/2 (Polon; Russ.)]. The fragment is likely to have been written in the second third or third quarter of the 14th century. The quire contains liturgical hymns and a litany, suggesting that it may have originally been part of a late medieval hymnary, possibly within a breviary. The texts in the fragment, particularly those for the feasts of St. Florian and St. Stanislaus, as well as the litany, indicate an influence of the Kraków liturgy.

In modern times, or perhaps even earlier, the quire was preserved in the Seminary Library in Płock, as evidenced by stamps on fols. 1r and 4v. The fragment appears to have been transferred to Berlin following the looting of the Płock Library during World War II, a conclusion supported by the context of its discovery in Berlin, where it was cataloged as a deposit, together with other materials of Polish provenance. Moreover, the envelope containing the fragment bears the note ‘aus polnischem Besitz’. It is plausible that this fragment originated from a late medieval breviary that was preserved before World War II in the Płock Seminary Library, identified by A. Vetulani as Ms. 72 and by Wł. Mąkowski as Ms. 19.

The significance of this discovery for Polish cultural heritage is underscored not only by the fragment’s likely turbulent modern history but also by its contents. The parchment leaves preserve "Gratuletur ecclesia oua meli praeconia", known only from later manuscripts, and a substantial portion of the hymn "Gaude, mater Polonia", in honor of St. Stanislaus. The Berlin fragment represents one of the earliest, if not the oldest, extant witnesses of the "Gaude, mater Polonia" hymn’s text. The readings preserved in the quire include several variants not found in the oldest manuscript with the complete text and music of the "Gaude, mater Polonia", known from the Kielce Antiphonary (Kielce, Chapter Library, Ms. 1). However, the Berlin fragment requires further research, particularly in terms of its provenance, paleography, philology, liturgy, as well as a broader examination of its material condition and production techniques.

In this article, I aim to show, first, that theodicy tends to be a major motivating factor grounding biblical-theological arguments in favor of historicity; and second, that a historical Adam/Fall fails to address adequately the questions theodicy raises. I do not argue here for or against the historicity of Adam; nor do I seek to offer a new theodicy. My intended contribution is more modest: to critique the strong impact that theodicy has on the question of the historicity of Adam/the Fall and to open space for nonhistorical interpretations. I conclude by commending Dietrich Bonhoeffer’s exposition of Gene- sis 1–3 as theologically fruitful.

The addition of 'one' before 'God' in the conclusion of the Collects "The addition of 'one' before 'God' in the conclusion of the Collects could be construed as mistaken and problematic. 'Deus' here refers to the earlier mention of 'the Son' and is a Christological, anti-Arian affirmation, and not directly Trinitarian in this context," the decree states. The explanatory note says the phrase was adopted in the fourth century "as a means to combat the Arian heresy," which held that Jesus Christ became God, rather than having been God eternally. The collect ends with an invocation to Christ, which includes mention of the Father and the Holy Spirit, and ends, in Latin, with "…Deus, per omnia saecula saeculorum." In English this has been translated as "one God, forever and ever." It could serve to undermine the statement of the unique dignity of the Son within the Trinity", or "could be interpreted as saying that Jesus is 'one God,'" the explanatory note stated. "Either or both of these interpretations is injurious to the faith of the Church." The most common formula, used when a collect is addressed to the Father, will read: "Through our Lord Jesus Christ your Son, who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever." Continuing, the note said that the insertion of "one" before God "risks suggesting that Jesus became a god independent of the Blessed Trinity and is one god among many ... what we pray needs to express what the Church believes, requiring that, in liturgical formulae, we uphold the doctrine of the Blessed Trinity." The Trinitarian doxology that concludes the collects "emphasizes the divinity of Our Lord Jesus Christ, the Second Person of the Blessed Trinity, who as the Incarnate Son, intercedes on our behalf to the Father ... thus, the Son's role of priestly mediation is made clear." The explanatory note says the phrase was adopted in the fourth century "as a means to combat the Arian heresy," which held that Jesus Christ became God, rather than having been God eternally.

i jego teologia w świetle dekretu Kongregacji Kultu Bożego i Dyscypliny Sakramentów W świetle dotychczasowych przepisów liturgicznych kapłan celebrujący uroczystą Mszę Wieczerzy Pańskiej mógł -o ile względy duszpasterskie za tym przemawiały -dokonać po homilii obrzędu obmycia nóg wybranym mężczyznom 1 . Z polecenia papieża Franciszka odpowiedzialna za liturgię dykasteria Kurii Rzymskiej zmieniła niektóre elementy tego obrzędu. Celem niniejszego opracowania jest próba zwięzłego ukazania historii kształtowania się tego obrzędu w liturgii rzymskiej, analiza zmian wprowadzonych dekretem In Missa in Cena Domini i ukazanie teologicznego znaczenia tego obrzędu. Obrzęd mandatum bierze swoją nazwę od pierwszego słowa antyfony, która jest śpiewana w podczas jego sprawowania w Wielki Czwartek. Brzmi ona w następujący sposób: Mandatum novum do vobis, ut diligatis invicem, sicut dilexi vos, dicit Dominus 2 . W Missale Romanum z 2002 roku ta antyfona jest jedną z siedmiu dopuszczalnych, zaś polskie tłumaczenie mszału obecnie zawiera ich sześć 3 .

ABSTRACTOver the past century, scholars have identified examples of liturgical chant belonging to more than one Western liturgical tradition, including Franco-Roman, Old Hispanic, Old Beneventan and Milanese. In a seminal study, Kenneth Levy identified a set of offertories that circulate in the Franco-Roman, Old Hispanic and Milanese traditions, arguing that all existing versions derive from an earlier, Gallican tradition. This article expands the evidence for connections between the Franco-Roman and Old Hispanic traditions, identifying nearly two dozen Franco-Roman responsories that are shared with the Old Hispanic rite and may be of Gallican or Iberian origin. The diversity of their liturgical assignments and circulation patterns suggests that the exchange of repertory took place at different times and through different routes. Many of these responsories are assigned to the later layers of the Roman liturgy. Others were added to the Old Hispanic liturgy between the eighth and tent...

The massive accession to Christian faith in post-colonial Africa is leading to the ongoing creation of distinctively African forms of Christian thought and practice that differ in significant ways from those of the West – a trend anticipated by developments in Black American Christianity. Africana Religious Studies has been imagined as a field that would ‘generate credible scholarship on indigenous African religious traditions' yet
the rise of African Christianity raises questions about what constitutes indigeneity. If the Ethiopian church represents ‘Africa indigenously Christian do these more recent developments suggest Christianity indigenously African? Can Christianity be considered indigenously African? Is there a need for Africana religious scholarship to reassess the widespread notion of Christianity as a cultural product of the West and an imposition alien to Africana peoples? If so, what does the rise of African Christianity indicate about both nature and structure of Christianity, understood as an Africana religion?

The challenge concerning measuring time is as ancient as humanity. The problem of the accuracy of the calendar occupied outstanding scholars, but the results were always unsatisfactory. It was not until 1582 that at the times of Gregory XIII a precise calendar was created, which was the result of the scientific skills in various European countries. To identify some of the elements that underlie the Gregorian calendar is the purpose of this study, which examines the sense of measuring time that has been circulating around Easter for about three thousand years.

Tra la fine del II e l'inizio del III millennio la storia del Missale Romanum è stata caratterizzata, oltre che da numerosi studi, anche dall'elaborazione di uno strumento indispensabile per una sua conoscenza più approfondita: la Concordantia. Nel 1962 è stata pubblicata l'ultima editio typica del Missale Romanum scaturito dalla riforma liturgica voluta dal Concilio Ecumenico Tridentino 1 ; l'anno successivo è apparsa la Concordantia curata da A. Pflieger 2. Nel 1975 è stata pubblicata l'editio typica altera (secunda) del Missale Romanum-apparso come editio typica nel 1970-scaturito dalla riforma liturgica voluta dal Concilio Ecumenico Vaticano II 3. A partire da questo testo è stata elaborata una Concordantia a cura di T.A. Schnitker e W.A. Slaby 4. Questi due "strumenti di lavoro" sono risultati quanto mai preziosi per facilitare la conoscenza dei valori racchiusi nel Missale; e rimangono ancora come punti imprescindibili per chiunque voglia accostarsi a quelle edizioni. D'altra parte, permettono pure di verificare il percorso che caratterizza la storia, l'evoluzione e la trasmissione delle formule del liber princeps della liturgia di rito romano.

ABSTRACTOver the past century, scholars have identified examples of liturgical chant belonging to more than one Western liturgical tradition, including Franco-Roman, Old Hispanic, Old Beneventan and Milanese. In a seminal study, Kenneth Levy identified a set of offertories that circulate in the Franco-Roman, Old Hispanic and Milanese traditions, arguing that all existing versions derive from an earlier, Gallican tradition. This article expands the evidence for connections between the Franco-Roman and Old Hispanic traditions, identifying nearly two dozen Franco-Roman responsories that are shared with the Old Hispanic rite and may be of Gallican or Iberian origin. The diversity of their liturgical assignments and circulation patterns suggests that the exchange of repertory took place at different times and through different routes. Many of these responsories are assigned to the later layers of the Roman liturgy. Others were added to the Old Hispanic liturgy between the eighth and tent...

Presentazione del libro 'Il «miracolo» dell'olio. Dal «vangelo» di Augusto all'unzione dei re medievali" di Orazio Licandro, Baldini+Castoldi, 2024. In dialogo con Monica Centanni.

«Licandro ricostruisce un filo di pratiche e tradizioni relative al “sacro” che parte dall’olio miracoloso scaturito presso il Tevere nel 38 a.C. e giunge agli imbarazzanti rituali medievali ancora oggi in uso alla corte d’Inghilterra.» Dalla prefazione di Luciano Canfora

Veniva da Gerusalemme l’olio crismale usato dall’arcivescovo di Canterbury il 6 maggio 2023 durante la solenne cerimonia di incoronazione di Carlo III nell’abbazia di Westminster. Il fatto che ancora nel terzo millennio il rituale di investitura di una delle più blasonate monarchie europee sia legato all’olio sacro proveniente dalla Terra Santa dimostra come la nostra modernità, pur con i suoi profondi e continui cambiamenti, sia avida di rituali e simboli eterni. E cos’è l’olio crismale se non un rito e un simbolo antico che rimanda direttamente a Gesù Cristo, l’Unto, e ancora prima ad Augusto, il fondatore dell’Impero romano? Orazio Licandro ci accompagna in un appassionante viaggio a ritroso in cui l’olio sacro è protagonista delle cerimonie di investitura di re e imperatori, sino a Napoleone, incoronato due volte, prima a Nôtre-Dame e poi nel Duomo di Milano, passando per Carlo Magno e la celebre notte di Natale dell’800, quando papa Leone III lo nominò imperatore dei Romani, aprendo una vera e propria crisi diplomatica con Costantinopoli. Quella dell’olio crismale è una storia antica e insieme modernissima, un racconto affascinante di uno degli elementi forse meno noti ma più significativi della cultura del nostro mondo.

In this nonfiction essay, a lit prof, guided by texts written by James Joyce, Charles Dickens, Chinua Achebe and Sean Ó Faoláin, first finds wanting by much the Francis Vatican's handling of the Latin Mass issue in the several rulings whose capstone statement has been the motu proprio Traditionis Custodes.
Then next, guided by another Joyce passage, and too by a happenstance occurrence that he thinks providential, he comes to a more generous understanding of the Latin Mass direction taken by the Vatican.

The article addresses the legal issues related to the sermon which is preached during the liturgy that is celebrated after the Second Vatican Council according to the 1962 books of the Roman Rite. The rubrics of these books did not include the sermon as an integral part of the liturgy, and therefore its delivery was often catechistic and non-homiletic in nature. Therefore, a research problem emerges regarding the necessity to take into account the current disciplinary norms concerning the homily, which is nowadays treated as a sacramental act of worship. The analyses lead to the conclusion that the sermon in the liturgy according to the pre-conciliar books remains an unintegral part of the celebration. However, the connection between the preached word and the celebrated liturgy should now be taken into account. When preaching a sermon within the liturgy in question, the disciplinary norms of the current Code of Canon Law should be observed. However, the integrity (shape) of the rites contained in the 1962 books should also be preserved.

English translation from the Vatican website. Paragraph numbers are taken from the Vatican website and do not appear in AAS. 2 AAS 17 (1925) 655-668. 3 The French term is laïcité, referring to a political movement against the involvement of the Church in public life. 4 Quas primas, § 12, 598.

This book provides easy access to the Latin source texts for every single «oratio super oblata» (prayer over the offerings) in the Roman Missal as reformed after the Second Vatican Council.

It makes it possible to compare any given «super oblata» in the 1970/2008 Roman Missal with its source text(s), so any differences between them can be easily seen. Citations to the «Corpus orationum» and «Corpus praefationum» series of volumes (Brepols) have also been provided where possible, to aid further research. Supplementary material includes a bibliography, various indices, and extracts from Church documents relating to the revision of the Missal and its prayers, including English translations from some of the unpublished schemata of the «Consilium ad exsequendam Constitutionem de Sacra Liturgia».

Like its companion volume "The Post-Communion Prayers in the Ordinary Form of the Roman Rite: Texts and Sources" (2020), this book intends to contribute both to further, detailed study of the post-Vatican II Missal, and to the ongoing critical assessment of the liturgical reforms enacted following the Council.

Los libros litúrgicos de las catedrales ibéricas de los siglos XIV y XV atestiguan una extraordinaria variedad en las letanías de los santos, un género de oración muy popular en aquella época. Su versatilidad permitía no sólo que fueran usadas en ocasiones diversas, sino también que se pudieran añadir nombres a la lista principal de los apóstoles, mártires, confesores y vírgenes, de acuerdo con los intereses y necesidades locales. El objetivo principal de esta conferencia consiste precisamente en desvelar en qué medida las iglesias hispanas fueron modelando y expresando su identidad propia en la baja Edad Media a través de este "modus orandi" asindético, directo y dialogal. Para ello el análisis se
articula en función de tres parámetros complementarios: la mirada sincrónica a las letanías de las sedes metropolitanas, el examen diacrónico a las letanías de Toledo y Zaragoza y, por último, las similitudes y divergencias en el interior de una misma provincia eclesiástica.

Článok približuje prácu medzinárodného projektu, ktorý pripravuje Historical and Theological Lexicon of the Septuagint. Skúmanie slovnej zásoby Septuaginty môže mať veľmi praktický dosah na každodenný život kresťanov, ktorí žijú Písmom a liturgiou. To je zrejmé na príklade lexémy εὐλογῶ „žehnať, zvelebovať“ a εὐλογητός „požehnaný, zvelebený“ a latinského ekvivalentu benedictus. Žiaľ, nový preklad Rímskeho misála do slovenčiny nerozvážne eliminoval staršie – a veľmi správne – rozlišovanie týchto dvoch významov a zaviedol spojenie „požehnaný Boh“. Znalosť gréckej biblickej lexikografie tomuto omylu mohla zabránila.

Il testo è una riflessione sul rapporto tra la musica liturgica e la musica intesa come realtà comprensiva di una dimensione spirituale. Il lavoro è stato ispirato dal workshop internazionale Music and Spiritual Realities tenutosi presso l’Università di St Andrews dal 19 al 21 giugno 2023. Il suddetto rapporto oggi ha luogo in un contesto d tipo ecumenico e in un ambiente sempre più secolarizzato. Di conseguenza oggi la musica è intesa come un fenomeno psicologico e sociologico. Al riguardo sta emergendo una spiritualità sempre più ampia, che prende sempre più il posto della fede e della religione. In questo modo la musica spiritualmente sensibile può rivelarsi un prezioso alleato
per la comprensione del Mistero, a cui solo la fede può dare pieno accesso.

Autorizzazione del Tribunale di Roma n. 65/2017 del 30-03-2017-Direttore responsabile Stefano Visintin PONTIFICIO ISTITUTO LITURGICO ECCLESIA ORANS 2 fascicoli all'anno | published two times a year Prezzo annuale | Subscription rate: 50,00 Euro + spese postali | posting Tariffa studenti/ex-alunni | Student/alumni rate: 40,00 Euro + spese postali | posting Per la valutazione degli articoli la rivista segue le procedure internazionali di peer review. Articles submitted for publication will be reviewed according to the international standards of double blind peer review. The National Agency for the Evaluation of Universities and Research Institutes (ANVUR) recognised Ecclesia orans as an Academic Journal in category A. This journal was approved according to ERIH PLUS criteria. Ecclesia orans is available on ATLA.

Autorizzazione del Tribunale di Roma n. 65/2017 del 30-03-2017-Direttore responsabile Stefano Visintin PONTIFICIO ISTITUTO LITURGICO ECCLESIA ORANS 2 fascicoli all'anno | published two times a year Prezzo annuale | Subscription rate: 50,00 Euro + spese postali | posting Tariffa studenti/ex-alunni | Student/alumni rate: 40,00 Euro + spese postali | posting Per la valutazione degli articoli la rivista segue le procedure internazionali di peer review. Articles submitted for publication will be reviewed according to the international standards of double blind peer review. The National Agency for the Evaluation of Universities and Research Institutes (ANVUR) recognised Ecclesia orans as an Academic Journal in category A. This journal was approved according to ERIH PLUS criteria. Ecclesia orans is available on ATLA.

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.

The editio tertia emendata of the Paul VI Missal was made available to the Church in 2008. Particularly noteworthy among the many emendationes of this edition is the one that refers to the situation when the bishop celebrates the Holy Mass outside his own diocese. In the Missal published in 2002, it was suggested that this mention should be as follows: et me indigno famulo tuo, et fratre meo N., Episcopo huius Ecclesiae N. In the revised edition it is proposed that the “guest” bishop should mention his brother first (et fratre meo N.), who for him is the bishop of the diocese where he celebrates Mass, and only later mention himself (et me indigno famulo tuo). In doing so, he should also not additionally define the local Church as “N.,” i.e., for example, Varsovian or Washingtonian, which, as such, do not exist, but he should pray for the bishop of “this Church” (huius Ecclesiae), within which he celebrates the liturgy in communion with the universal Church, emphasized by fraternal u...