The Liturgical Reform of Vatican II

Resumo: Descreve o desafio da prática formativa, no que se refere ao ensino do vernáculo a candidatos ao presbiterado, à luz das contribuições dos estudos linguísticos para a educação e das recomendações do Magistério da Igreja para a formação de presbíteros. Para isso, expõe a visão de língua que norteia a prática, um percorrido histórico da formação da língua portuguesa no Brasil, a função da escola no ensino do vernáculo, aquilo que orienta a Igreja na formação dos seminaristas para se tornarem futuros padres de espírito missionário, abertos à cultura do encontro, e, por fim, a prática por nós abordada nos últimos quatro anos em resposta a essas demandas. Nota-se que adotar uma posição linguística aberta à diversidade cultural, respondendo, por conseguinte, ao que orienta a Igreja para a formação presbiteral, num processo de aprendizagem da língua padrão, como instrumento para expressão escrita e oral mais formal, ajuda os seminaristas a se sentirem valorizados no seu falar materno, preparando-os para a missão do encontro com os diferentes. Conclui-se que o conhecimento da própria língua com suas variações, assim como de outras línguas estrangeiras, são caminhos para uma capacidade de adequação e encontro com o outro.

When we talk about renewal, or defending a particular model of Church, which model are we defending? What are we trying to preserve? Moreover, we might ask: what other periods of history tried to preserve what they had? And if they had succeeded in preserving what they had at any one particular point in time, what sort of Church would we have now? What kinds of church structures would we have now? What sort of spirituality would we have now? At what point in time would you want to freeze that ecclesiastical model? When would have been the optimum moment in our Church’s history for us to have cryogenically frozen our structures, our spiritualities, our liturgies, our catechetics, our understanding of doctrine, and our moral priorities?

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.

is article examines a section of the Roman Catholic rite of the Mass, the o ertory, investigating the relationship between theological ideas and the latest reform of liturgical practice (1969). How did the dogmatic theology, developed from the Middle Ages until the age of the Protestant Reformation, in uence the liturgical reform under Paul VI? is is taken as a case to thematise the interplay between theological datum (lex credendi) and practical datum (lex orandi).

This paper contains some reflections on the Christian sacrifice in the light of St Augustin and Joseph Ratzinger. It consists essentially in fulfilling the double commandment of loving God and loving one's neighbour and it is celebrated in the Sacrament of the Altar, the Holy Eucharist. It is offered to God by the "Christus Totus," that is, the by Body of Christ as a whole, which consists of Christ, the Head, and we, his members.

How did Thomas Aquinas (ca. 1226-74) come to know the Bible?1Throughout his writings, Thomas frequently quotes passages from the Old and New Testaments,2 sometimes in versions that closely correspond to the text later codified in the Sixto-Clementine Vulgate but often in versions that differ in minor or significant details.3 Like

This study examines the historical development of the New Testament pericope system in the Byzantine liturgical year, emphasizing the Apostolos and Gospel readings in the Eucharistic liturgy. While Gospel pericopes have been widely studied, this research highlights the Apostolos pericopes and their integration into the Byzantine lectionary tradition. It explores the transition from continuous-text readings to structured lectionaries,
the influence of the Jerusalem tradition, and the adaptation of the five-day pericope system. *e study also addresses the late inclusion of the Catholic Epistles and their role in pre-Lenten preparations. Through manuscript analysis, it offers insights into the codification of New Testament pericopes in Byzantine worship.

Si enim iuxta apostolum Paulum Christus Dei uirtus est Deique sapientia [cf. 1 Cor 1:24]; et qui nescit scripturas, nescit Dei uirtutem eiusque sapientam: ignoratio scripturarum [referring the Old Testament], ignoratio Christi est. Jerome, Commentariorum in Isaiam. Prologus (PL 24,17). 1 The last half-century has been a unique time in the history of the relationship of the 'liturgical' churches with their scriptures. For the first time since the four tellings of 'the gospel' by Matthew, Mark, Luke and John gained currency in the liturgy, 2 a feature of church life that predates their status as part of 'the scriptures,' 3 we have a thought-out and planned system for making use of them. The lectionary, or at least its 1 'If, as the apostle Paul said, the Christ is the power of God and wisdom of God; then, whoever does not know the scriptures does not know either the power of God nor the wisdom of God: ignorance of the scriptures is ignorance of the Christ.' The last phrase is frequently quoted, but is usually taken as referring to the gospels -but, as is clear from the context, Jerome is referring to 'the scriptures' of the first Christians (not to the whole canon much less to the New Testament) and his concern is with ignorance of what we refer to as the Old Testament. 2 This must have occurred in the period before 150 CE, not only from what we learn from Justin but because of the way the four were already being gathered in codices; see T.C. Skeat, 'The Oldest Manuscript of the Four Gospels,' New Testament Studies 43(1997)1-34. 3 We can distinguish between a time in the second century when our four gospels had 'authority' and before that time (c. 180) when they we came to be considered as 'canonical

The liturgy is the great school of discipleship: there the kerugma is not only heard but embraced, our identity with the Christ is affirmed, and our hope given expression. However, liturgy is not an abstract essence but an artefact of many people with differing backgrounds, appreciations of what they are doing, and, indeed, widely varying levels of ritual skill. Liturgy can range from a mere token affair imagined as the acting out pre-scripted texts to occasions that can be events of human poetry and moments of the Spirit's presence. This link between mission and the perceptible quality of celebrations was famously expressed: Faith grows when it is well expressed in celebration. Good celebrations foster and nourish faith. Poor celebrations weaken and destroy faith. To celebrate the liturgy means to do the action or perform the sign in such a way that the full meaning and impact shine forth in clear and compelling fashion. 1 These statements has become maxims, while the general truth is known to all engaged in mission who have probed into factors that lead some to embrace Christianity and other to abandon it. Liturgy matters! But how should we assess a 'good liturgy' and what are the characteristics of 'poor celebrations'? Moreover, the steady fall in attendance at liturgy suggests that part of the problem lies in people judging liturgy as failing. So, if liturgy is important, it is an important to give thought to what constitutes good liturgy and how to distinguish good from poor celebrations. 5 See H.W. Hollander, 'The Idea of Fellowship in 1 Corinthians 10.14-22, ' New Testament Studies 55(2009)456-70. 6 Sacrosanctum concilium, nn. 15-18. 7 M. Douglas, Natural Symbols (New York, NY 1970). 8 Most Catholics still refer to the area surrounding the eucharistic table -imagined as 'the altar' -as the 'sanctuary'; most older buildings still have division markers separating the area of the sacerdotium from that of the laos (as if these are really distinct). 9 M. Douglas, Purity and Danger: An Analysis of the Concepts of Pollution and Taboo (London 1979); it was exemplified prior to 1971 in 'the churching of women' after childbirth.

This article explores the transformative changes in Catholic liturgy during the twentieth century and their implications for the stability of religious meaning and cultural identity in the West. In critical dialogue with Chantal Delsol's diagnosis of the decline of Christianitas, this study argues that the reform of ritual following the Second Vatican Council, rather than political entanglements, played a decisive role in weakening the public credibility of Catholic truth claims. Drawing on Roy A. Rappaport's theory of ritual as a stabilizer of cultural meaning, the author analyzes how this postconciliar liturgical reform altered the semiotic structure of Catholic worship-shifting communication from indexical to symbolic forms and reorienting the liturgy from a vertical-concentric order to a more decentralized horizontal dynamic. The chosen method combines theoretical reflection with liturgical anthropology to assess how changes in the Roman Missal, ritual posture, and spatial arrangement disrupted the transmission of canonical messages. The conclusion suggests that this semiotic transformation undermined the liturgy's capacity to ritually confirm the truths of faith, contributing to the broader civilizational disintegration observed by Delsol. Ultimately, this article contends that any future revitalization of Catholic culture will depend less on political influence and more on recovering the liturgy's ritual capacity to sustain belief in transcendent truth.

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.

Totalitarian dictatorships—including the Rákosi regime—sought to influence every aspect of life, directing and regulating even the most mundane actions and habits of individuals, or at least striving to do so. The right- and left-wing dictatorships of the twentieth century, founded on pernicious ideologies, quickly recognized that sport could serve simultaneously as a tool for national defense and propaganda.

In this study, beyond analyzing the relevant literature, we examine primary archival sources to explore the process by which the regime gradually took control of sports administration and transformed it into an instrument of propaganda. This is further complemented by an analysis of press materials.

We review the sports policy ambitions of Sovietized Hungary and the (sport)political characteristics of the Rákosi regime, thereby placing the issue not only in a national but—due to the uniformity of Sovietization patterns—essentially in an international context. This is followed by an investigation, based on archival materials, focusing on Heves County. Despite the wealth of archival documents, this area of research has been relatively underexplored, so the study will undoubtedly enrich our knowledge of the county’s history.

UMI, ProQuest ® Dissertations & Theses. The world's most comprehensive collection of dissertations and theses. Learn more... ProQuest, Homiletics at the threshold: Pope Benedict XVI's invitation. by Mele, Joseph M., Ph.D., DUQUESNE UNIVERSITY, 2008, 257 pages; 3322178 ...

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.

‘Synodality Requires a Focus on Local Communities, but Are We Ready for What That Entails?’ in Stephen J. McKinney, Thomas O’Loughlin, and Beáta Tóth eds, Synodality and the Recovery of Vatican II: A new way for Catholics (Messenger Publications, Dublin 2024), pp. 225-237.

“Are you in union with your bishop, the bishops of the whole Church and the Pope or are you not?” In October 1976, the Catholic Bishops’ Conference of England and Wales posed this question to a small group of Roman Catholics organising ‘Mass centres’ in their homes or village halls for priests of the Saint Pius V Association (SPVA) to celebrate Mass in the Tridentine Rite despite its abandonment by the Church following the Second Vatican Council in 1965. This lecture traces the history of ‘Mass centres’ in Britain, from their origins in the work of the travelling priest Peter Morgan in southern England in 1971, their expansion northward to Leyland in 1974, to their peak popularity from 1975 to 1978. Also discussed is how Archbishop Marcel Lefebvre amalgamated the SPVA into the Society of Saint Pius X (SSPX) in 1979, leading many ‘Mass centres’ to be replaced by bona fide churches exclusively celebrating the traditional form of the Mass before Archbishop Lefebvre was excommunicated in 1988. Most SSPX churches in Britain today owe their origins to these early ‘Mass centres’ that represented a grassroots movement of English Catholics torn between adhering to the pre-conciliar liturgy and obeying the Pope.

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!

Głównym celem opracowania jest analiza prognoz dotyczących konklawe i wyboru 267. następcy św. Piotra. Tekst przybliża także istotę decentralizacji doktrynalnej i jedności w różnorodności. Zasady te oznaczają, że zostaje zachowana wcześniejsza struktura władzy kościelnej – od papieża przez biskupów po proboszczów – ale równocześnie akceptuje się regionalizację doktryny katolickiej, która pozwala w różnych krajach w odmienny sposób interpretować niektóre prawdy wiary i moralności. Przykładem tego, jak decentralizacja doktryny katolickiej wygląda w praktyce jest watykańska deklaracja „Fiducia supplicans” („Błagalna ufność”) z grudnia 2023 r., zaakceptowana przez papieża Franciszka, która wprowadziła możliwość błogosławienia związków jednopłciowych w Kościele katolickim. Liberalni kardynałowie, biskupi i wierni świeccy z krajów Zachodu przyjęli ten dokument entuzjastycznie i wprowadzili go w życie. Natomiast Afryka odrzuciła tę reformę.

Le propos de l'intervention que répercutent ces lignes était modeste: pour amorcer un échange, j'ai simplement cherché à faire résonner et questionner quelques-uns des fils ou des noeuds du texte de François Jullien, Dieu est décoincidence, en y joignant un autre dont il me semble inséparable : Ressources du christianisme sans y entrer par la foi ( RC) ; en arrière-plan s'en tient un troisième, contemporain des deux premiers : Moïse ou la Chine ( MC) 1 . Dans le cadre limité d'une explication avec le texte évangélique et la tradition chrétienne, et en supposant en amont l'excellente synthèse par Aurélien Chukurian, j'évoquerai donc ici la décoincidence, successivement en tant que (1) modalité spécifique du langage et de la pensée, (2) forme de la vie et de l'ipséité « absolues », (3) réveil de l'idée chrétienne de Dieu -qui semble glisser pour notre culture dans la pure et simple insignifiance 2 . Jullien nous fait entrer dans l'évangile de Jean par le hiatus que ce dernier installe entre psychè et zôè, souffle vital et vie en surabondance. La décoincidence opère ici comme différenciation lexicale , et ainsi creusement d'un écart entre le vital et le vivant surabondant. La décoincidence est ici façon de nommer, donc de catégoriser : en différenciant, d'une différence dynamique, d'une tension, d'un mouvement, pas d'une séparation ; catégoriser par un écart vifau sens où Ricoeur parlait de la métaphore vive 3 , créatrice, et non pas illustratrice.

“Are you in union with your bishop, the bishops of the whole Church and the Pope or are you not?” The Catholic Bishops’ Conference of England and Wales posed this question in October 1976 to a small group of Roman Catholics organising ‘Mass centres’ in their homes or renting village halls for priests of the Saint Pius V Association (SPVA) to celebrate Mass in the Tridentine Rite despite the abandonment of that rite following the Second Vatican Council in 1965. In 2020, I discovered that my grandparents––Derrick and Irene Taylor––set up one of these ‘Mass centres’ in their home at Leyland in 1974 and invited Father Peter Morgan and other SPVA priests to celebrate the Traditional Latin Mass in their living room and kitchen. Throughout 2022, I conducted twenty-two interviews with current and former SPVA priests and members to understand their motivations for joining the SPVA and the struggles they faced. Using a methodology that combined interviews with resources from family history research, including letters, photographs and archival documents, led to the production of a series of articles published in peer-reviewed journals. Each of the articles studies the SPVA from different perspectives; some draw on themes, such as sex education, while others focus on developing a clearer history of the movement led by the SPVA, which was amalgamated with the Society of Saint Pius X (SSPX) in 1979. What has resulted is a body of research on the lived experiences of SPVA priests and members, especially during the period from 1971 to 1979, including a case study on Derrick and Irene Taylor. This presentation reflects on the methodology applied to produce the publications and highlights the key insights the research has revealed on the early period of Lefebvrism in Britain.

„Ich will dich segnen […] und du sollst ein Segen sein“ – der Satz aus Gen 12,2, der den Beginn der Berufung Abrahams markiert, ist nicht ohne Grund eines der beliebtesten Bibelzitate, die man auf Taufkarten druckt oder als Taufspruch wählt. In beiden Fällen steht er am Anfang eines Weges und in beiden verweist die Rede vom „Segen“ darauf, was der Sinn und das Ziel dieses Weges ist – das Leben selbst. Segnungen sind nämlich keine Zaubersprüche, das Ergebnis nicht die Verleihung magischer Kräfte, sondern ein Bekenntnis zu Gott, der das Leben will und zu einem Mehr an Leben führt.

"Intention of Receiving the Baptism by Adult"
As far as the reception of baptism is concerned, everyone who has attained the use of reason has the rights and responsibilities of an adult. Those who are not of sound mind, or incapable of personal responsibility, are considered to be infants. An adult cannot be validly baptized without wanting to be baptized. A person who attained the use of reason and subsequently lost it, must have made while rational the intention of being baptized in order to receive validly the sacrament. This manifestation of will constitutes a requirement ad validitatem of celebration of baptism. Most of all canonists maintained that a habitual intention is sufficient: that is, intention once given is withdrawn, and current or virtual intention is, therefore, unnecessary. Some of them added that it is also sufficient for the intention to be implicit, e.g. contained in the explicit intention of doing whatever God or Jesus wants.

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.

Ce fut une énorme surprise pour moi, le 8 mars dernier, de recevoir le message du Révérend Père Jordi-Agustí Piqué i Collado, président de l’Institut Pontifical de Liturgie, qui m’informait du choix dont j’ai fait l’objet de la part du Conseil et de l’Académie de l’Institut, me décernant le titre de Docteur Honoris Causa. Je vous exprime ici ma plus profonde gratitude.
Je tenterai de vous manifester au mieux cette reconnaissance par la présente Lectio magistralis. Elle aura pour objet un appel à poursuivre la réforme liturgique du concile Vatican II sur un point particulier, à savoir la liturgie comme sommet et source de la formation aux ministères. Je développerai mon propos à la lumière des récents documents publiés par notre cher pape François et pour rétablir pleinement la reconnaissance de la liturgie comme sommet et source de toutes les institutions ecclésiales, et plus particulièrement comme sommet et source de la vie en Christ, tant pour les communautés que pour les fidèles personnellement. La formation des ministres de la liturgie sera envisagée dans un sens large, allant des présidents1 jusqu’aux membres des équipes liturgiques, il s’agira donc de tous les acteurs des célébrations.
Mon exposé comportera trois parties :
1. La liturgie dans la pastorale du pape François
2. Les difficultés et les obstacles
3. Réorganiser la formation théologique aux ministères.

The epiclesis, or invocation of the Holy Spirit, has been the subject of much study, particularly in relation to the Eucharist and baptism. Epicletic material can also be found in the marriage rites, both the nuptial blessing and other domestic rites.  However, the Ordo celebrandi matrimonium 1991 contains the first explicit epiclesis over the couple in Western liturgical history. After providing a brief history of the nuptial blessing and other related rites in Western liturgical history, this essay compares the nuptial blessings from the  Ordo celebrandi matrimonium 1969 and 1991.  Then, it discusses the implications of the explicit epiclesis in the 1991 Ordo celebrandi matrimonium for ecumenical relations.
Sommario
L’epiclesi, o invocazione dello Spirito Santo, è stata oggetto di numerosi studi, in particolare in relazione all’eucaristia e al battesimo. Materiale epicletico si trova anche nei riti del matrimonio, sia nella benedizione nuziale che in altri riti domestici. Tuttavia, l’Ordo celebrandi matrimonium del 1991 contiene la prima epiclesi esplicita sulla coppia nella storia liturgica occidentale. Dopo una breve storia della benedizione nuziale e di altri riti correlati nella storia liturgica occidentale, questo saggio confronta le benedizioni nuziali dell’Ordo celebrandi matrimonium del 1969 e del 1991. Successivamente, discute le implicazioni dell’epiclesi esplicita nell’Ordo celebrandi matrimonium del 1991 per le relazioni ecumeniche.

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.

In occasione del 61° anniversario della promulgazione della Costituzione liturgica Sacrosanctum Concilium, mercoledì 4 dicembre 2024, 41a annata di Ecclesia orans, si è tenuta la seconda giornata di studio proposta dalla nostra rivista, dal titolo “L’atto penitenziale”. L’evento è stato organizzato in collaborazione con il Pontificio Istituto Liturgico e con il patrocinio dell’Associazione Professori e Cultori di Liturgia, del Centro Azione Liturgica, del Centro Liturgico Vincenziano, del Deutsches Liturgisches Institut, delle Pie Discepole del Divin Maestro e dell’Editrice Domenicana Italiana. Hanno preso parte al convegno 198 persone di cui 118 in presenza e 78 tramite collegamento online. In apertura, con il suo saluto istituzionale, il nuovo preside del Pontificio Istituto Liturgico, il Prof. Dr. Stefan Geiger, O.S.B., ha lodato la buona tradizione di celebrare l'anniversario della Sacrosanctum Concilium con una giornata di studio, che ha anche il merito di sottolineare la dimensione comunitaria dello studio, valorizzando i frutti della ricerca dell'Istituto e favorendo il confronto accademico. Il Prof. Dr. Markus Tymister, direttore di Ecclesia orans, ha presentato il volume degli atti della giornata di studio 2023, "L'orazione dei fedeli / The prayer of the faithful", e ha introdotto ai lavori del convegno durante il quale sono intervenuti otto relatori provenienti da sei atenei e di cinque diverse nazioni. La prima relazione, affidata al Prof. Dr. Ubaldo Cortoni, O.S.B.cam del Pontificio Ateneo Sant'Anselmo, ha avuto come titolo "L'atto penitenziale dal Convegno di Friburgo alla Relatio Coetus a studiis 'De ordine Missae' nelle carte di Cipriano Vagaggini (1964-1967)". Nel corso dell'intervento il relatore ha esposto i punti fondamentali della discussione nel Coetus X, con rifermenti agli interventi di Paolo VI, presentando documenti finora inediti. È seguito l'intervento del Prof. Dr. Radek Tichý dell'Univerzita Karlova (Praga, Repubblica Ceca) che ha avuto come scopo quello di rispondere alla domanda "L'atto penitenziale: a cosa serve?", evidenziando come questo rito sia uno degli elementi introduttivi della celebrazione eucaristica. Egli ha sottolineato che non è possibile condensare in un solo rito tutta la ricchezza del mistero celebrato, e che l'atto penitenziale svolge il ruolo di preparazione dei fedeli all'offerta eucaristica.. La terza relazione sul tema "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?", offerta da Richard Oduor SL.L. del Pontificio Istituto Liturgico, ha presentato le problematiche connesse alla comprensione e alla traduzione del valore inclusivo del termine fratres nelle lingue moderne, sull'orizzonte del necessario rapporto tra realtà e rito, composizione dell'assemblea e linguaggio rituale.

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.

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.

Dans le but de creuser l’exigence de l’unité rituelle affirmée par Traditionis custodes, cette étude commence par offrir une première approche de la place de la liturgie dans le magistère et le ministère du Pape François en soulignant le mouvement de « retour sur les pas du Concile » qui caractérise l’action et la pensée du Pape. Ensuite, l’article se penche sur quatre aspects fondamentaux de Traditionis custodes : l’interprétation et la réception du Concile Vatican II et de la réforme liturgique, la centralité de la liturgie dans le munus sanctificandi des évêques (première partie, EO 2022/2), l’éclaircissement du rapport entre l’unité rituelle et l’unité ecclésiale, et l’enjeu des livres liturgiques comme expression de la « lex orandi ». Finalement, on relit ces mêmes aspects à la lumière des principes du Pape François pour une église « en sortie » dans le but de dégager leurs défis principaux (deuxième partie, EO 2023/1).
Abstract: In order to deepen the requirement of ritual unity affirmed by Traditionis custodes, this study begins by offering a first approach to the place of the liturgy in the teaching and ministry of Pope Francis, underlining the way in which the action and though of the Pope “follows in the footsteps of the Council”. After this, the article looks at four fundamental aspects of Traditionis custodes: the interpretation and reception of the Second Vatican Council and of the liturgical reform, the centrality of the liturgy in the munus sanctificandi of the bishops (first part, EO 2022/2), the clarification of the relationship between ritual unity and ecclesial unity, and the issue of liturgical books as expression of the “lex orandi”. Finally, we reread these same aspects in the light of Pope Francis’ principles for an “outgoing” church in order to identify their main challenges (second part, EO 2023/1).

L’elenco dei modi di presenza di Cristo nella liturgia in SC 7 ha dato una svolta nella concezione di liturgia. Dopo secoli impregnati di una concezione piuttosto statica, interessata soprattutto alla presenza “reale” di Cristo nelle specie eucaristiche, si passa nuovamente a una concezione dinamica della liturgia come azione sacra i cui attori sono Cristo e l’assemblea. Il contributo indaga sulla genesi del testo conciliare e la sua recezione nei documenti e nei libri liturgici postconciliari. Infine si evidenziano alcune conseguenze per la prassi liturgica.
Abstract: The list of the modes of Christ’s presence in the liturgy in SC 7 has marked a turning point in the conception of liturgy. After centuries dominated by a rather static conception that is mainly concerned with the “real” presence of Christ under the Eucharistic species, there is a shift to a dynamic conception of the liturgy as a sacred action whose actors are Christ and the assembly. The contribution investigates the genesis of the conciliar text and its reception in post-conciliar liturgical documents and books. Finally, some consequences for liturgical practice are highlighted.

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).

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.

On Wednesday December 6th 2023, at the Pontifical Athenaeum of Sant’Anselmo, recurring the 60th anniversary of the liturgical constitution Sacrosanctum Concilium of the Second Vatican Council and the 40th year of Ecclesia orans, the 1st study day of the Ecclesia orans journal on the theme “The Prayer of the Faithful” was held. The event was organized in collaboration with the Pontifical Liturgical Institute and with the patronage of the Association of Professors and Scholars of Liturgy, the Liturgical Action Center, the Vincenzian Liturgical Center, the German Liturgical Institute, the Pie Discepole del Divin Maestro, and the Office for Liturgical Formation and the Celebration of the Sacraments of the Diocese of Rome.

Mercoledì 6 dicembre 2023 presso il Pontificio Ateneo Sant'Anselmo in occasione del 60° anniversario della Costituzione liturgica Sacrosanctum Concilium del Concilio Vaticano II e della 40° annata di Ecclesia orans si è tenuta la 1° giornata di studio della rivista Ecclesia orans sul tema "L'orazione dei fedeli". L'evento è stato organizzato in collaborazione con il Pontificio Istituto Liturgico e con il patrocinio dell'Associazione Professori e Cultori di Liturgia.

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.

This article introduces the topic of liturgical spirituality. This argument is not new. However, the originality of the article is to resume its link with the liturgical movement (as a framework for understanding this spirituality) and the conciliar reflection to -in a second moment- enrich the look with the contributions of the liturgical magisterium of Pope Francis. It is a dynamic proposal in which the great affirmations of the SC are decisive but seen in continuity with its germinal preparation in the liturgical Movement and its actualization in the current journey of the Church expressed in the teachings of the Argentine pope.

The Traditional Latin Mass has existed for ages, giving it the nickname, "The Mass of the Ages." The exact date of its origin is unknown. According to tradition, our Lord taught Saint Peter how to say the Latin Mass in its earliest stages. Of course, Peter didn't say it according to the rubrics we have now. It has developed over time and according to local custom. In fact, there wasn't a universal way to say the Latin Mass until the Council of Trent. Before then, it was different in every diocese.

Współczesność, z jej nieustannym rozwojem technologicznym, stawia przed nami nowe pytania natury etycznej i religijnej. Jednym z nich jest kwestia uczestnictwa we Mszy Świętej za pośrednictwem transmisji online. Czy wirtualne uczestnictwo może zastąpić fizyczną obecność w kościele? Czy w sytuacji, gdy wybieramy oglądanie mszy w domu zamiast udania się do świątyni, popełniamy grzech? Zgodnie z nauczaniem Kościoła katolickiego, samo oglądanie mszy online nie jest grzechem. W nadzwyczajnych okolicznościach, takich jak choroba, ograniczenia pandemiczne, opieka nad osobami niesamodzielnymi, czy brak możliwości dotarcia do kościoła (np. z powodu odległości lub braku transportu), transmisje Mszy Świętej stanowią cenne narzędzie duchowego łączenia się ze wspólnotą wiernych. Pozwalają one na uczestnictwo w modlitwie, słuchanie Słowa Bożego i duchowe przeżywanie ofiary Eucharystycznej. Katechizm Kościoła Katolickiego (KKK 2181) zwalnia z obowiązku uczestnictwa we Mszy Świętej osoby chore i tych, którzy się nimi opiekują. W takich przypadkach, transmisja mszy może być duchowym wsparciem. Rola technologii w życiu religijnym jest złożona. Kościół katolicki odnosi się do technologii z pewną ostrożnością, ale jednocześnie dostrzega jej potencjał w służbie Ewangelii. Środki społecznego przekazu mogą być cennym narzędziem ewangelizacji, umożliwiając katechezę, budowanie wspólnoty, docieranie do oddalonych i transmisję liturgii. Dokumenty soborowe, takie jak dekret Inter Mirifica, podkreślają ich znaczenie. Jednocześnie Kościół zdaje sobie sprawę z potencjalnych zagrożeń, takich jak powierzchowność doświadczenia religijnego czy ryzyko izolacji. W kontekście Mszy Świętej online, wyzwaniem jest zachowanie świadomości, że transmisja jest substytutem, a nie pełnowartościowym zamiennikiem fizycznego uczestnictwa. Jednakże, kluczowe jest zrozumienie natury Eucharystii w teologii katolickiej. Msza Święta nie jest jedynie nabożeństwem czy modlitwą indywidualną. Jest ona sakramentem, a pełne uczestnictwo w sakramentach zazwyczaj wymaga fizycznej obecności. Eucharystia jest pamiątką ofiary Chrystusa, uobecnianą na ołtarzu, a wierni są zaproszeni do aktywnego uczestnictwa, w tym do przyjęcia Komunii Świętej, która jest realnym zjednoczeniem z Ciałem i Krwią Chrystusa. Katechizm Kościoła Katolickiego podkreśla znaczenie zgromadzenia liturgicznego: "Wspólnota chrześcijańska jest zdolna do sprawowania kultu, ponieważ jest Ciałem Chrystusa, w którym działa Duch Święty" (KKK 1140). Fizyczna obecność wiernych tworzy tę wspólnotę w sposób szczególny.