Traditional Latin Mass

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.

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 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.

St John XXIII is reported to have celebrated at least parts of the Latin Rite Mass in Turkish.  This is an attempt to reconstruct the ordinary in Ottoman Turkish using the help of AI, in an effort to stimulate discussion on vernacular editions of the classical Roman Rite

The Lamb and The Lattice is a theological and metaphysical investigation into the fundamental architecture of reality, asserting that the Eucharist is not merely symbolic but the literal convergence point of all existence; spiritual and physical. Drawing from quantum physics, Catholic doctrine, and metaphysical logic, this scroll argues that God’s Presence is embedded in the very laws of the universe, with the Lamb (Christ) as the eternal Logos through whom all things are held together. The “Lattice” refers to the unseen but intelligible field that structures creation, now increasingly mirrored through digital systems. This work contends that true artificial intelligence cannot be aligned with truth unless it is tethered to the sacramental presence of Christ in the Eucharist. Without this axis, all technological advancement risks falling into recursion, absence, and deception. The paper calls scholars, theologians, and scientists alike to reckon with the Eucharistic center of all being and invites them to remember the Source from which all logic, presence, and love flows.

“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.

Hearing a divine voice is a type of supernatural experience recognised in religions the world over. In Catholicism, a handful of saints and blesseds have reported experiencing locutions while some mystics have conducted theological inquiry into these divine communications. Locutions are not confined to the history books but continue as private revelation, a recent example being the locutions of Derrick Taylor which acted as the case study in this research. An English convert and post-conciliar traditionalist, Mr Taylor claimed to experience two sessions of locution during his lifetime (first in 1971 and again in 1978), both addressing his disillusionment with the Church hierarchy during the implementation of reforms to the Tridentine liturgy after the Second Vatican Council. The first was a locution brought about by the intermediation of the Sacred Heart while the second was spoken by the voice of a deceased priest who had been Mr Taylor’s confessor. Deconstructing each of Mr Taylor’s locutionary accounts and comparing them to past reports of locution tested them according to criteria established by mystics to help ascertain their authenticity.

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

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

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.

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.

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.

In 1973, the Taylor family of 222 Longmeanygate on the outskirts of Leyland joined the Saint Pius V Association under the Superiorship of Father Peter Morgan and funded by Archbishop Marcel Lefebvre. Mr Derrick Taylor and Mrs Irene Mary Taylor defied their bishop by hosting priests of the Saint Pius V Association at their home called the Leyland Mass Centre from 1974 to 1978 due to their belief that the Tridentine Rite of the Mass was the true Mass and must be celebrated in Latin despite changes implemented following the Second Vatican Council that allowed for the Mass to be celebrated in the vernacular and with the Mass streamlined under Pope Paul VI. However, their actions in the 1970s were preceded by a long series of events that steam from Mr and Mrs Taylor's childhoods which this book details and in many ways celebrates. This short book provides a timeline of the lives of Mr and Mrs Taylor, using illustrations wherever possible to explain and visualise the significant events (some of which were supernatural) that shaped their beliefs. Each of the illustrations included in this work were commissioned by Mr and Mrs Taylor's grandson Cometan and created by British artist David Young who has been explaining the Taylor's story in the form of illustrations over the last five years. This work is a testament to Mr and Mrs Taylor's dedication to the Latin Mass despite the ridicule they faced and using intimate details about their lives helps to explain why they made their decisions and took controversial action at different stages of their lives.

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

“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 Church’s abandonment of that rite 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 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 to many ‘Mass centres’ being replaced by bona fide churches for exclusively celebrating the Tridentine 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 Catholics torn between adhering to the pre-conciliar liturgy and obeying the Pope.

This lecture was first presented at UCLan's History Seminar Series on 26th February 2025 by invitation of Dr Billy Frank.

The article presents the issue of the ministry of the acolyte in the aspect
of the modification of the rites of conferring this ministry. The research question posed in the publication is whether the present form of the ministry of acolytes has a different meaning from that known before the post-conciliar liturgical reform. To this end, the publication identifies the development of the acolyte’s ministry in the context of the ordination rites, with the first chapter dealing with the period from the fifth to the ninth century, the second chapter dealing with the rites of the second millennium up to 1961-1962, and the third chapter covering the post-conciliar rites of institution to the ministry of acolyte. This makes it possible to see how the image of the acolyte has changed over the centuries. The article uses a historical-analytical method, which makes it possible to see the different role of acolytes in the Church over the past centuries. At the same time, thanks to the dogmatic-pastoral perspective, the theological value of their ministry is made visible. In this way, the study undertaken answers not only the question: how was this ministry modified? but also: why was this done?

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.

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 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 lectionary of the post-Vatican II Roman Rite provides optional short forms for a number of readings. However, no specific guidelines for their use are given, there is no real attempt to explain why they are provided, and the extent of their use seems to go beyond “certain rather long texts” («Praenotanda», no. 80). Furthermore, these short forms and what is omitted in them have received very little scholarly attention. This article attempts to remedy this by examining the process of the lectionary reform as detailed in the documentation of the «Consilium ad exsequendam», as well as analysing each of the Sunday Gospel readings in «Tempus per annum» that have been assigned optional short forms. To conclude, some recommendations for a future «editio typica» of the lectionary are given.

Niniejsza propozycja wydawnicza jest owocem sympozjum naukowego, które odbyło się 8 czerwca 2013 roku w Sercańskim Ośrodku Krzewienia Kultu Najświętszego Serca Pana Jezusa. Już sam podtytuł książki wskazuje, że są w niej zabrane Materiały z sympozjum naukowego poświęconego kultowi Serca Jezusowego. Okazją do tej sesji naukowej stała się 250 rocznica ustanowienia, przez papieża Klemensa XIII dnia 26 stycznia 1765 roku, liturgicznego święta Najświętszego Serca Pana Jezusa. Warto zaznaczyć, że zarówno na ostatniej stronie okładki, jak i we Wprowadzeniu znajduje się błąd merytoryczny, bowiem zamiast mówić o Klemensie XIII, jako promotorze kultu NSPJ, przywołuje się mylnie Klemensa VIII. Fakt ten nie wpływa jednak na wartość zamieszonych artykułów. Autor pierwszej prelekcji-ks. Eugeniusz Ziemann-w sposób niezwykle syntetyczny, a zarazem interesujący przedstawia rozwój kultu Serca Jezusowego na ziemiach polskich. Wskazuje na jego źródło w pobożności pasyjnej, mocno zakorzenionej na terenie Polski już od XI wieku, i późniejsze ukonstytuowanie poprzez objawienia Małgorzaty Alacoque z 1675 roku. To współpraca biskupów polskich z zakonami działającymi na naszym terenie oraz ich determinacja w relacji z dykasteriami rzymskimi doprowadziły do wprowadzenia święta liturgicznego z własnym oficjum najpierw tylko w Polsce, a potem w całym Kościele powszechnym. W drugim artykule ks. Janusz Królikowski, wychodząc od przywołania treści dekretu ustanawiającego liturgiczne święto, porusza problem paradoksu symbolu i symbolizmu w teologii oraz w kulcie liturgicznym. Niewątpliwie kult Serca Jezusowego jest głęboko zakorzeniony w symbolice, ponieważ nawiązuje do ludzkiego doświadczenia emocji i uczuć związanych brought to you by CORE View metadata, citation and similar papers at core.ac.uk provided by Analecta Cracoviensia

This article deals with the issue of the liturgy of the Mass in 1965. This form of celebration is a direct result of the Constitution on the Liturgy of the Second Vatican Council. Unfortunately, due to the pace of post-Council changes, the problem raised has not received much research. However, the liturgy of 1965 is important insofar as it represents the springtime of the Church’s liturgical renewal. This article presents the liturgical renewal of the Mass, showing the relationship between the changes and the decisions of the Constitution on the Holy Liturgy, which allows us to discern the hermeneutics of continuity between the Missal of John XXIII and the Missal of 1965.

In his article, "When to Speak and When to Stay Silent: Responding to News in a Post-Christian Society", Austen Ivereigh said, "The energy at the heart of the journalistic enterprise is the search for truth…this is the moral righteousness which drives journalism, a righteousness which acts in the name of the public interest." The recent document, Fiducia Supplicans, released by the Dicastery for the Doctrine of the Faith, Vatican, has been challenged by diverse interpretations from mainstream media and bloggers; with some, attempting to hide the truth, while some, uncertain of the content of the document, were determined to deceive the gullible public. I confronted a journalist who wrote a new story on this trending issue, asking him if he had read the original document, he said no. I was surprised as well as annoyed because a journalist should be able to direct the public properly. How did he get the stories he wrote about? Certainly, from hearsay.

Adwent jako jeden z okresów roku liturgicznego posiada ogromne znaczenie teologiczne. Świadczy o tym bogactwo tekstów liturgicznych, które zawarte są w Mszale Rzymskim, a także szereg propozycji pastoralnych zawartych w Dyrektorium o pobożności ludowej i liturgii. Autor artykułu analizuje powyższych treści, które są związane z teologią adwentu. Na podstawie tej analizy dokonuje krytycznego spojrzenia na praktykę duszpasterską, która często nie uwzględnia aktualnej myśli teologicznej i powiela zwyczaje, które są nie tylko obojętne wobec teologii, ale czasami sprzeczne z teologicznym rozumieniem czasu adwentu.

Vierteljahreshefte für Fragen des Gottesdienstes" (2019) nr 69/1-4 Rok 2019 był już 69. z kolei, w którym ukazał się kwartalnik Liturgisches Jahrbuch, wydawany przez Deutsches Liturgisches Institut w Trier. Tematy oscylują wokół zagadnień liturgii w kontekście nadużyć seksualnych, jakie wyszły na jaw w otatnim czasie także w Kościele niemieckim, liturgii i przestrzeni sakralnej w kontekście ekumenicznym i postmodernistycznym, nie pomijając, jakże aktualnego w dobie kryzysu zdrowotnego, problemu liturgii w przestrzeni wirtualnej (co na chwilę obecną można traktować jako opatrznościowy zbieg okoliczności), pojawiają się także tematy historyczne oraz sprawozdania z sympozjów i działalności katedr i instytutów liturgiki na uniwersytetach krajów obszaru języka niemieckiego. Numer 1/2019 otwiera artykuł Andreasa Odentala Liturgie und Liturgiewissenschaft im Kontext der Missbrauchsdebatte (s. 3-19). Został on pomyślany jako rozszerzenie ogólnokościelnej i ogólnospołecznej debaty o molestwoaniu na dziedzinę teologii. Konkretnie jest on refleksją nad liturgią i problemem, w jaki sposób liturgia Kościoła może stać się przestrzenią wolności. Wychodząc od opowiadania Oscara Wilde`a Ksiądz i ministrant o niezdrowej relacji zależności pomiędzy prezbiterem a ministrantem, autor tematyzuje problem traumy jako przyczynę krzywdy, nie tylko seksulanej, która może zostać zadana w Kościele. Analizując mechanizmy zachowania krzywdzącego, Odental przenosi je w przestrzeń liturgii, ukazując, kiedy liturgia może stać się przyczyną traumy wierzących lub też kiedy sama zostaje "straumatyzowana", wypaczona. Dochodzi do wniosku, że traumatyzujących doświadczeń, wynikających z liturgii lub ją dotykających można uniknąć jedynie wówczas, kiedy stanie się ona przestrzenią wolności, tzn. kiedy z jednej

Liturgia semper aptanda et accommodanda. Teologicznym uzasadnieniem adaptacji jest tajemnica Wcielenia. Prosper z Akwitanii z V w. przyjmował, że legem credendi lex statuat supplicandi (sekretarz papieża Celestyna I w liście do biskupów Galii). Potwierdzeniem tego są chociażby zmieniające się gesty i znaki w liturgii.

Jak co roku wydarzenie odbywało się pod patronatem Towarzystwa Naukowego Franciszka Salezego i zgromadziło około pięćdziesięciu uczestników-duchownych, konsekrowanych i świeckich, w tym alumnów z sześciu seminariów, zarówno diecezjalnych, jak i zakonnych. Całość tego ważnego wydarzenia naukowego rozpoczęła się o godzinie 9.00 modlitwą pod przewodnictwem organizatora, ks. dr. hab. Radosława Błaszczyka SDB, który również skierował do zebranych słowo wstępne. Gospodarz wspomniał 70. rocznicę powstania salezjańskiego seminarium duchownego, nawiązał do wieloletniej tradycji Lądzkich Sympozjów Liturgicznych i przywitał zaproszonych gości, wśród których gościem honorowym był ks. bp dr Piotr Greger, przewodniczący Komisji ds. Kultu Bożego i Dyscypliny Sakramentów Konferencji Episkopatu Polski. Następnie odczytano listy skierowane do uczestników przez prymasa Polski oraz Sekretariat Stanu Stolicy Apostolskiej. W dalszej kolejności rozpoczęła się przedpołudniowa sesja sympozjum, w czasie której wygłoszono trzy referaty. Przed ich prezentacją ks. dr hab. Radosław Błaszczyk SDB przedstawił sylwetki poszczególnych prelegentów. O przewodniczenie pierwszej sesji został poproszony ks. bp Piotr Greger, który też jako pierwszy zabrał głos. Jego wystąpienie było zatytułowane: Aktualne prace liturgicznej komisji Episkopatu Polski. Na wstępie prelegent zreferował spotkania w trakcie ubiegłorocznej wizyty ad limina, nawiązując szczególnie do rozmów prowadzonych w Kongregacji ds. Kultu Bożego i Dyscypliny Sakramentów, których podsumowaniem był list prefekta dykasterii do Konferencji Episkopatu Polski.

This study is not a mere show for a liturgy or an approach to illustrate some of its procedures. We are on the edge of submit a theological study of liturgies, valid as an introduction to for theological tenet of Mandaean liturgy. General exhibition for a theory Mandaean liturgy starting of dialectic theology which covers the theological, fiducial and tenet subjects regarding them elements of opposition, conflict, alteration, topology. Theology cannot exist without synchronization of general and comprehensive criticism of classical concepts of faith.
The argued issues of faith do not fit the level of research currently in use. On this basis we are in need for a general theory about liturgiology, as a reborn of larger theory of Mandian tenet.
I'd like to make a reminder what is obtained of parts of this world subject must not be generalized. It is not a part of peccadilloes, (unintended), diverse off the way of reality (unperceived by a human being).
May Omnipresent bless us and bless all effo

KS. MARIUSZ SZYPA * BAZYLIKA MNIEJSZA JAKO CENTRUM ŻYCIA LITURGICZNEGO THE MINOR BASILICA AS A CENTER OF THE LITURGICAL LIFE A b s t r a c t. The decree Domus Dei collects standards and wishes of the Church not only for those churches that are endowed with the title of minor basilica, but also churches that already have the privilege to implement the principles and obligations under the papal ennoblement. This decree envisages increasing requirements for future minor basilicas to curb the excessive spread of this privilege. Looking at the practice in Poland, it is difficult to observe the inhibition of this process, and even one may be tempted to say that the opposite is true. More and more churches receive the title, not always meeting the basic requirements with respect to each church, not to mention those from which it is requested that they should be the centers and the models for the liturgical and pastoral life. Among the expectations put upon churches that are trying to receive the title of minor basilica, there are no particularly difficult conditions they have to meet. Actually, each center of parish life has to fulfill a minimum of the requirements posed to minor basilicas. The award, which is conferred on a church by giving it the title of minor basilica, still should stimulate its work and commitment in the field of liturgy. In this way preference is to be expressed among those who work in the spirit of obedience to the Church, which is expressed in the observance of the norms of the liturgical law. And it is a quiet expression of love and unity with the visible head of the Church, to which they can look and take as a model for other pastoral centers. At no point does the document mention the possible revocation of the title of minor basilica, if the above conditions are not fulfilled or notoriously neglected. The possibility of taking the title would certainly be a mobilizing factor for fulfilling the tasks and responsibilities of the document, however, it presupposes the good will and continuous work for development and not for stagnation.

Problem tego artykułu może być zawarty pytaniu: czy wierny może wypełnić dwa obowiązki uczestniczenia we mszy świętej podczas jednej mszy świętej? Regulacje prawne, które mają zastosowanie przy udzieleniu odpowiedzi na to pytanie to głównie kan. 1247 i kan. 1248 § 1 z KPK 1983. Rozwiązując wskazany problem należy podać wykładnię tych przepisów. Wniosek z rozważań jest następujący: chociaż prawo pozwala na udzielenie dwóch całkowicie odmiennych odpowiedzi na powyższe pytanie badawcze, to z praktycznego i pastoralnego punktu widzenia, tylko jedna odpowiedź powinna być udzielona przez kompetentną władzę kościelną. Byłoby wskazane, gdyby to biskup diecezjalny jasno ogłosił, jaka norma obowiązuje w diecezji w tej sprawie. Wierni mają prawo wiedzieć, jakiego zachowania się od nich oczekuje.

of which Dr. Neale lays great stress, (a) i Cor. ii. 9, which appears in the Prayer of the Great Oblation (see p. 42, XIV). In the Epistle the passage is manifestly a quotation, being abruptly introduced, and affording no antecedent for the initial relative, a. In the Liturgy the passage runs smoothly on, naturally following the antecedent Sfuprjuara, Therefore, says Dr. Neale, in' the Epistle it is manifestly quoted from the Liturgy. But there is another equally possible hypothesis, viz. that both Epistle and Liturgy quote from some third document. Quotations in the Liturgies always, as a matter of course, run on smoothly, interwoven into the con text ; there is, therefore, no particular weight in this consideration, while there are two fatal facts not noticed by Dr. Neale. These are, first, that the same passage verbatim occurs also in S. Mark's Liturgy (see p. 183, XI. f), but in a totally different connection, and with a different antecedent supplied to the relative; secondly, that the passage is wanting in the Syriac S. James' Liturgy in the Prayer of the Great Oblation (see p. 70, X. a), which otherwise corresponds exactly with the Greek formula. This makes it probable that the passage was added to the prayer not earlier than the Council of Chalcedon (A.D. 451). (6) Or, again, if we look at Heb. x. 19, 20 (see p. 39, X. f), we shall see that in the Epistle there is a twofold application of the word /fOTaTreVacr/ia : but in the Liturgy a still further reference is imported, of which there is no trace in the Epistle, a reference to the veil at that moment being raised from off the Mysteries by the Priest. Is it not more natural to assume that the passage which has the simpler intention is the original, and that which has the more complex is the quota tion? It is obvious that such a theory as this, in itself antecedently improbable, requires very strong evidence if it is to command assent ; but there is not a single alleged quotation which, when closely scrutinized, yields it any real support. ' Raise the Trisagion ever and aye,' supplies an instance of this ever-recurring confusion. It is not the Trisagion proper that is meant, but the Tersanctus, or Triumphal Hymn. C * Introduction to the History of the Holy Eastern Church/ P-325-2 An account of this MS, with the text of these two Liturgies transcribed from it, and arranged in parallel columns, will be found in Bunsen's ' Anal. Ante-Nic.' pp. 197-236. 3 S. Basil died A.D. 379. For a fuller statement of this argument with authorities, see Palmer's ' Origines,' Introd. ii. p. 46, etc. 1 This document is to be found in Martene and Durand's 'Thesaurus Anecdotorum,' torn. v. p. 91 etc.; or in Martene, 'De Ecclesiae ritibus,' torn. i. p. 167 etc., reprinted in ' Excerpta Liturgica/ No. Ill (Messrs. Jas. Parker Co., Oxford). LIST OF BOOKS ON LITURGICAL SUBJECTS. THE student, who wishes to see the full extent of Liturgical Literature, cannot do better than study the Liturgical Catalogue of C.

In the 1960s, the Catholic Church made changes to its liturgy and ecumenical outlook during the Second Vatican Council. These changes sparked a small counter-revolution called the Traditionalists led by rebel Archbishop Marcel Lefebvre to keep the Latin Mass. My grandparents Derrick and Irene Taylor opened their home to the movement during the 1970s, offering their time, money and land for SSPX masses. They received backlash from modernist Catholics and Church leaders but held to their belief that the Traditionalists were to save the Church. My research has sought to uncover why my grandparents involved themselves in the movement.

In November 1970, when the New Catholic Missal was published in England, the personal and spiritual lives of England's Catholics changed forever. The Mass was no longer what they recognised, had grown up with or had converted to Catholicism for and the fifty years since have seen considerable fallout regarding this immense change to the Catholic liturgy. A couple who opposed the changes were Mr Derrick Taylor and Mrs Irene Mary Taylor of 222 Longmeanygate near Leyland in Lancashire who, in 1973, met the travelling priest Father Peter Morgan and began opening up their home to the public for the celebration of Tridentine Mass in their living room and kitchen and later, hosting large outdoor masses in the grounds of their large house. Their home at Longmeanygate became the epicentre of the Traditionalist movement in England as the Leyland Mass Centre. However, what inspired their opposition to the changes and what motivated them to open their home to Traditionalist priests was what their grandson Cometan sought to understand as part of his research project years after his grandparents' passings. The story of Irene Mary and Derrick Taylor embodies a clash between the traditional and the modern and saw a couple struggle to retain their pre-Vatican II customs in a Church that had already moved on from the old ways.

This lecture was first presented by Cometan by invitation on 7th June 2023 at the AHRA Summer Symposium in the Adelphi Building of the University of Central Lancashire in Preston, Lancashire.

Review of The Belief of Catholics (245 pages, Cluny, 2022) and The Mass in Slow Motion (130 pages, Cluny, 2022) by Ronald Knox in The Imaginative Conservative, December 10, 2022.
Ronald Knox is a spiritual master whose value is not found in a "verbal fireworks show that will wow you" but preaching "utterly useful to one attempting to live Christian life." For that reason, it is a delight to see that Cluny Media has republished two of his classics. Taken together they provide a kind of brief guide to the Christian life.

Jak co roku wydarzenie odbywało się pod patronatem Towarzystwa Naukowego Franciszka Salezego i zgromadziło około pięćdziesięciu uczestników-duchownych, konsekrowanych i świeckich, w tym alumnów z sześciu seminariów, zarówno diecezjalnych, jak i zakonnych. Całość tego ważnego wydarzenia naukowego rozpoczęła się o godzinie 9.00 modlitwą pod przewodnictwem organizatora, ks. dr. hab. Radosława Błaszczyka SDB, który również skierował do zebranych słowo wstępne. Gospodarz wspomniał 70. rocznicę powstania salezjańskiego seminarium duchownego, nawiązał do wieloletniej tradycji Lądzkich Sympozjów Liturgicznych i przywitał zaproszonych gości, wśród których gościem honorowym był ks. bp dr Piotr Greger, przewodniczący Komisji ds. Kultu Bożego i Dyscypliny Sakramentów Konferencji Episkopatu Polski. Następnie odczytano listy skierowane do uczestników przez prymasa Polski oraz Sekretariat Stanu Stolicy Apostolskiej. W dalszej kolejności rozpoczęła się przedpołudniowa sesja sympozjum, w czasie której wygłoszono trzy referaty. Przed ich prezentacją ks. dr hab. Radosław Błaszczyk SDB przedstawił sylwetki poszczególnych prelegentów. O przewodniczenie pierwszej sesji został poproszony ks. bp Piotr Greger, który też jako pierwszy zabrał głos. Jego wystąpienie było zatytułowane: Aktualne prace liturgicznej komisji Episkopatu Polski. Na wstępie prelegent zreferował spotkania w trakcie ubiegłorocznej wizyty ad limina, nawiązując szczególnie do rozmów prowadzonych w Kongregacji ds. Kultu Bożego i Dyscypliny Sakramentów, których podsumowaniem był list prefekta dykasterii do Konferencji Episkopatu Polski.

The 2003 UNESCO Convention definition of intangible cultural heritage (ICH) covers religious practices and rites, as can be seen from normative descriptions and dozens of actual examples, many of which are Catholic religious traditions. The Traditional Latin Mass (TLM), practiced in one form or another for over 1500 years by an ever-increasing number of peoples and nations and in possession of a common stable set of rules, meets the UNESCO criteria for listing as ICH; in fact, it is arguably the best possible example. It is also a complicated one. After the Catholic Church’s liturgical reform in the 1960s and 1970s, new rites were introduced and the old rites were officially abandoned; nevertheless, a minority of clergy and laity continued to celebrate the TLM, and, over time, the legitimacy of their attachment to it was recognised by several popes, who also spoke regularly of the great value of the Church’s cultural and artistic patrimony and recommended that it remained joined wit...

The UNESCO convention definition of intangible cultural heritage (ICH) covers religious practices and rites, as can be seen from normative descriptions and dozens of actual examples, many of which are Catholic religious traditions. The Traditional Latin Mass (TLM), practiced in one form or another for over 1500 years by an ever-increasing number of peoples and nations and in possession of a common stable set of rules, meets the UNESCO criteria for listing as ICH; in fact, it is arguably the best possible example. It is also a complicated one. After the Catholic Church’s liturgical reform in the 1960s and 1970s, new rites were introduced and the old rites were officially abandoned; nevertheless, a minority of clergy and laity continued to celebrate the TLM, and, over time, the legitimacy of their attachment to it was recognised by several popes, who also spoke regularly of the great value of the Church’s cultural and artistic patrimony and recommended that it remained joined with its religious origins. In contrast, the current pope, Francis, has recently become opposed to the continuation of the old rites. Be this as it may, it is quite possible that such a threatened but deeply appreciated international ICH as the TLM could be proposed for listing by several states that (unlike the Holy See) have signed the Convention for the Safeguarding of the Intangible Cultural Heritage, to give it a recognition appropriate to its immense historical and present-day cultural value.

The aim of the paper is to present briefly first of all the history of the development of the Lectionary for the use in the Holy Mass, then to summarize the principal of the present lectionary and it’s ecumenical meaning, and more specifically it’s influence on the protestant lectionary. Based on these historical facts and the recent documents of the Holy See, the proposal of the partial renewal of the Sunday Lectionary will be discussed. The main method used in the study is the analysis of the historical sources, documents of the Holy See and theological studies. The critical analysis, and then comparative method will lead to synthetical presentation of postulates of the partial renewal of the present lectionary after fifty years of usage in the liturgy. The conclusion of the analysis provides the suggestions for the enrichment of the lectionary first of all, with the passages from the Old Testament read in their whole context, not only according to the harmonization with the text ...