Liturgical Studies

Cette contribution propose une comparaison des calendriers liturgiques et des litanies des saints conservés dans les manuscrits liturgiques de l'abbaye de la Trinité de Fécamp. Cette approche permet d'une part d'attribuer à l'abbaye de Fécamp plusieurs manuscrits liturgiques d'origine ou de provenance indéterminées ou incertaines, d'autre part de rejeter l'attribution erronée de plusieurs manuscrits à ce monastère.

Taft R. F. The Great Entrance. A History of the Transfer of Gifts and other Preanaphoral Rites of the Liturgy of St. John Chrysostom. [A History of the Liturgy of St. John Chrysostom, vol. II]. Roma, 1975. (Orientalia Christiana Analecta; 200).

This study deals with the rite of artoklasia in the Eastern Orthodox Church, as an integral part of the monastic all-night vigil, in order to indentify its historical origins and stages of teleturgical development, and also to give the appropriate, theological and liturgical interpretation of this akolouthia. Blessing of the five loaves of bread, wheat, wine and oil has been constituted in the East in order to strengthen the assembled Christians in a physical and spiritual way toward liturgical heed, watching and praying on the eve of the second coming of Messiah, which is being foretasted at the holy liturgy after the monastic agrypnia. Artoklasia was gradually introduced into all monasteries and parish churches of the Eastern Church under the impact of Typikon of Mar Saba’s Lavra, starting probably from the period of the 10th–11th century, and still holds a unique place in the liturgical life of the Eastern Orthodox Christians.

The Anointing of the Sick is possibly the most underappreciated and understudied sacrament. In To Die Is Gain, Roger Nutt seeks to bring greater attention to and appreciation for the Anointing of the Sick. Beginning with an examination of cultural perceptions of dying, death, and burial, To Die Is Gain exposes the ways in which contemporary atheism and physicalism mark a clear divergence from ancient attitudes. In contrast to contemporary hopelessness, the Anointing of the Sick is a powerful counter witness that highlights the great dignity of the human person and the depth of Christian hope. Unlike the cures to particular ailments facilitated by modern medical science, in Holy Anointing Jesus gives his dying followers the healing graces that they need to pass from this life to the next in loving union with Him. As Nutt exposes the biblical and traditional foundations of this sacrament, he corrects common misconceptions and malpractice of this sacrament, especially the ways in which Vatican II is often misleadingly enlisted to support a broadening of the sacrament from end-of-life situations to non-life threatening illnesses. Finally, Nutt carefully describes the graces and effects of the Anointing of the Sick and richly expounds the theological depth of the rite of the Anointing of the Sick. The result is that readers can confidently say with St. Paul that "To die is gain' (Philippians 1:21).

This paper covers the Pentecostal experience and theology of the Holy Spirit in comparison to Orthodox trinitarian theology, anthropology and spirituality with regard to aspects of doctrine, sacraments, spiritual practise and ecumenical dialogue. Cultural factors are taken into view such as African traditional culture, religion and philosophy as formative background of Pentecostalism, with the concepts of "spiritual power", "life force" and practises of spiritual trance in particular. Likewise common ground of Pentecostalism with Orthodoxy in view of Western Enlightenment rationalism is taken into view.
This essay is the revised edition of a paper presented in partial fulfilment of the requirements for a doctoral dissertation at the UNESCO Chair of Interreligious and Intercultural Studies, at the University of Bucharest

Eucaristía, Eunsa-Instituto superior de ciencias religiosas, Pamplona 2018, 144 pp.
En estas líneas queremos profundizar lo que el concilio Vaticano II ha llamado la "cumbre y fuente" de la vida cristiana (cf. LG 11, PO 5, SC 10), el centro mismo de la Iglesia. En primer lugar, abordamos lo que la Escritura dice sobre el mayor de los sacramentos y el lugar que va ocupando en la vida de la Iglesia, para seguir después con el tratamiento más sistemático de sus principales dimensiones, esto es, la Eucaristía como memorial, como presencia y como comunión. La Eucaristía permite además que todo lo nuestro sea presentado como ofrenda agradable al Padre.

In this study, we will explore how the baptismal elements present in the historiography of the Earliest Church offer a theological perspective that can be used ethnographically to understand the way in which the different ecclesial traditions have it regarding baptism. Thus, in some ecclesial traditions, baptism has sacramental values, while other Christian denominations prefer a non-sacramental approach by assigning a symbolic role to baptism. Our approach will diachronically summarize how the understanding of baptism influenced the two ways of relating to the act itself. We will identify how the Primary Church related to baptism and what were those specific practices and elements that were reconsidered over time, maintained or abandoned. The first category includes the transition from a binitarian to a Trinitarian formula. From the category of practices that have been maintained, we refer here, among others, to the universality of this act within the Christian Church. And in the case of practices that have been abandoned by the Church, we refer to the baptism of catechumens in the absence of any item of clothing. We note throughout history a significant liturgical evolution of the act as we move away from the praxiology of the first century described in the Didache. The theology of the first centuries obviously contributed to the amplitude of this liturgical act, which through personal contributions increased the sacramental value of baptism and to which Baptist theologians were in dissonance, considering baptism a symbolic act.

Liber antiphonarium
Ms. 8, Archivo Capitular de León
Copistas: Totmundo y Arias.
Procedente del Monasterio de San Cipriano de las Riberas del Porma.
s. X, aunque varios folios añadidos del s. XI.
Pergamino, 306 f., 330 x 240 mm.

Realizado entre los siglos X y XII, el Antifonario de León es un libro litúrgico musical que contiene más de una centena de oficios del rito hispánico, con sus correspondientes cantos particulares variables en cada fiesta y solemnidad atendiendo tanto a las horas canónicas como a las partes cantadas de la misa. El manuscrito, conservado actualmente en el Archivo Capitular de la Catedral de León, se atribuye al copista Totmundo del Monasterio de San Cipriano de las Riberas del Porma, gracias a una dedicatoria al comienzo del libro. El calendario de las primeras páginas, así como la ordenación interna de los oficios son un rico ejemplo del santoral hispano-visigodo de la época. La notación que acompaña a los textos, llamada visigótoca, ha despertado gran interés entre los musicólogos medievalistas, aunque no puede leerse en la actualidad por la ausencia de referentes en la altura de los sonidos. El manuscrito es el mejor ejemplo conservado de los antifonarios de la liturgia hispánica y una de las fuentes que más información nos aporta en la actualidad para comprender esta forma ritual, que fue sustituida por el rito romano desde el siglo XII y que era fruto de la riqueza cultural hispana en la Antigüedad Tardía y Alta Edad Media.

This essay presents a critical review of Schmemann's liturgical legacy and outlines a proposal for renewing his liturgical theology. Following a brief introduction, the essay examines the state of the Eucharistic revival attributed to Schmemann by looking at the state of liturgical practice in the Orthodox Church, with special emphasis on America. The essay then looks develops the core of Schmemann's legacy and asserts that his application of Eucharistic revival was aimed to renew ordinary parish life, a pastoral project related to his efforts in establishing an autocephalous Church in America. The penultimate section of the essay addresses a crucial problem: the tendency to evaluate liturgical reform by observing the forms of ritual practice. This component of the essay's argument states that limiting evaluation to observation of ritual forms promotes the proliferation of subjective views that privilege one or another liturgical style on the basis of aesthetical preference. Here, we will explore the complexities of liturgy as the bearer of multiple ecclesial identities as a problem interrupting the process of renewing Church life, with attention to Schmemann's liturgical eschatology. The agenda for renewing Schmemann's liturgical legacy concludes the essay. In this section, we will outline an agenda for restoring liturgical renewal by outlining the steps required and obstacles that need to be confronted in the twenty-first century milieu. Outline of the essay:

Inscriptions on altar tables from Strandzha
Summary

The paper examines the restoration of the church network in the Strandzha Mountains region around the end of the 19th and the beginning of the 20th century, tracing the interaction between builders and icon painters from the vicinity of Gabrovo and Tryavna within the context of this process. The study is based on fieldwork and archival research under the project entitled Comprehensive and Innovative Methods for Identification and Study of the Tangible and Intangible Cultural Heritage of Central and Eastern Strandzha against the Backdrop of Migration and Demographic Decline, funded by the National Science Fund of Bulgaria. Here, published for the first time, are the inscriptions on the altar tables of the churches in that area. The historical records available testify to a large-scale, targeted policy aimed at reviving and fostering local church/religious life in the decades following the Russo-Turkish Liberation War of 1877-1878 in the territory of the Municipality of Sredets (as opposed to the Municipality of Malko Turnovo, which remained within the borders of the Ottoman Empire up until 1912). Under the authority and supervision of Seraphim, Metropolitan of Sliven, and his Vicar Bishop and successor Gervasius of Leuke, the local church municipalities attracted builder teams from the vicinity of Gabrovo, which over time renovated the war-damaged temples in the town of Sredets and the village of Svetlina and built new churches in the villages of Gorno and Dolno Yabalkovo, Bistrets, Momina Tsarkva and, most probably also the churches in the villages of Fakia, Valchanovo and Varovnik. Active participants in this process were Dimitar Minev and Georgi Dimitrov, master icon painters from the town of Tryavna who painted icons for most of the abovementioned churches.

This article examines the celebration of Lazarus Saturday in Hagiopolite liturgical practice between the late fourth and early tenth centuries. Lazarus Saturday occupied a significant place within the liturgical year in ancient Jerusalem, signaling the end of Lent and the beginning of Holy Week. Building on several previous studies concerning the structural development of the Lazarus Saturday rites, this work offers a consideration of the broader themes and beliefs celebrated in these liturgies. It concludes by noting that Lazarus Saturday served as an encapsulation of the community’s Paschal celebration of salvation through Christ and a thematic hinge that connected the events of Holy Week to the lives of worshippers.

The article offers a reflection on liturgy seminar methodology, drawing from the author's personal experience while teaching at the Pontifical Liturgical Institute in Rome. Consideration of an academic seminar serves also as an opportunity to examine issues regarding classification of “liturgical studies” (“liturgical sciences”) and of “theology" of liturgy on the map of liturgical disciplines, as well as to study the practical applications of the term “liturgy” in the Polish Catholicism.

Scholars have traditionally read John Chrysostom's baptismal instructions, preached in Antioch, as examples of a new, post-Constantinian paradigm in liturgical theology: the Romans 6 notion of baptism as death and resurrection with Christ. This article argues that the metaphor of "putting on Christ" from Galatians 3:27 is the more dominant metaphor for Chrysostom. He connected the "putting on" of Christ in baptism to the martyrs' imitation of Christ in death. To reinforce this connection, he brought the newly-baptized to the tombs of martyrs on the outskirts of Antioch, where he preached some of the baptismal instructions. He kept their memory of martyrdom alive by allowing martyred bodies to "speak" to a new generation of Christians.

Auch in der heutigen Zeit bleibt der liturgische Bereich der Kirche weiter hin einer der wichtigsten und bedeutungsvollsten. Die christliche Gemeinde, die zum Gottesdienst zusammenkommt, gilt als eine gegliederte Versammlung mit verschiedenen liturgischen Diensten. Diese Dienste haben eine sowohl systematische als auch praktisch-theologische
Bedeutung und stellen den tiefen Sinn des christlichen Glaubenslebens dar. Da es zahlreiche und vielfältige liturgische Ämter und Dienste gibt, wird in dieser Arbeit der Versuch unternommen, die Entstehung und Entwicklung, sowie die aktuelle Bedeutung des Akolythen darzustellen, sowie seine Rolle und Aufgabe in der Liturgie zu reflektieren. Im ersten Teil dieser Arbeit wird auf das Wesen der Kirche in ihrer gemeinschaftlichen Dimension, sowie auf den Aspekt der Versammlung und der gemeinsamen Feier eingegangen, um so ein grundlegendes Verständnis für den Dienst des Akolythen zu schaffen. Ein zweiter Teil wird in einem eher allgemein gehaltenen Grundriss die Entstehung und Entwicklung des liturgischen Dienstes des Akolythen aus der Sicht der Kirchengeschichte darlegen. In diesem Kontext ist es aber unbedingt notwendig, die aktuelle Situation und die m glichen Herausforderungen für diesen Dienst in der heutigen Kirche immer wieder im Blick zu haben, um so ein rein historische Bearbeitung dieser Thematik zu vermeiden. Ein kurzer allgemeiner Exkurs in den Bereich der Jugendliturgie als ein bedeutsamer Bestandteil der pastoralen Arbeit und möglicher Bereich einer besseren Integration der Jugendlichen in das Leben ihrer kirchlichen Gemeinden wird den Abschluss der vorliegenden Arbeit bilden.

Exegesegeschichtlich ist die Erklärung von Ps 140 (141) 2 ein methodisches Musterbeispiel patristischer Schriftauslegung: Nach der Vergewisserung über den auszulegenden Text einschließlich textkritischer Varianten bietet Chrysostomus eine historische Sacherklärung des alttestamentlichen Phänomens, auch wenn er dieses nicht nur im Lichte allgemeiner Kultterminologie, sondern auch der neutestamentlichen Rezeption vor allem im Hebräerbrief, aber auch zum Beispiel in 1 Petr 2,5 erschließt und somit zumindest für biblisch informierte Ohren bereits in der historisch-sachlichen Interpretation auch metaphorische Resonanzen anklingen läßt. Im dritten Schritt folgt die paränetische Aktualisierung für das Auditorium in Form jener anthropologischen Allegorese, die schon im biblischen Vergleich des Gebets mit Weihrauch und des Erhebens der Hände mit dem Abendopfer angelegt ist und im vierten Schritt in den direkten Imperativ mündet; 1 Petr 2,5 mit seiner kultmetaphorischen Ekklesiologie und die paulinische Rede von den Christen als Tempel und Leib Christi sind wichtige Intertexte dieser abschließenden Anwendung.
Liturgiehistorisch bezeugt schon die Einleitung zur ganzen Homilie die auch sonst breit belegte Verwendung von Ps 140 (141) als Abend- und Ps 62 (63) als Morgenpsalm der Tagzeitenliturgie in Antiochien; bemerkenswert ist der Hinweis darauf, daß die ganze Gemeinde psalliert und sich nicht etwa nur durch einen Kehrvers an der Psalmodie beteiligt.
Theologisch bedeutsam ist die Erklärung, durch den Gesang dieser Psalmen würden die Sünden des Tages getilgt; es handelt sich um eine Auffassung, die umso klarer der Überzeugung des Chrysostomus entspringt, als sie nicht wirklich aus dem biblischen Text zu gewinnen ist. Der Tagzeitenliturgie Bußcharakter zuzuschreiben, lag im Zug der Zeit und war wohl auch ein Grund für die seit dieser Epoche – wenn auch nicht im Antiochien des Chrysostomus – bezeugte Verbreitung von Ps 50 (51) als Morgenpsalm; auch die Dimension der Versöhnung wird gelegentlich angesprochen. Der Psalmodie selbst wird freilich nirgends so deutlich die sakramentliche Wirkung der Sündenvergebung zugeschrieben wie in der vorliegenden Homilie zum täglichen Abendpsalm 140 (141), welcher nach Johannes Chrysostomus von den Vätern angeordnet wurde, damit er „als ein Heilmittel gesagt werde, das rettet und von Sünden reinigt“ (PG 55, 427) – ein Höhepunkt der altkirchlichen Auffassung von der Wirksamkeit des Wortes Gottes.

The aim of this draft paper is to investigate the claim of the inhabitants of Farnham, Surrey, that the first observance of the Two Minutes’ Silence was held in their town at 11 a.m. on Saturday, 10th May 1916, 3½ years before the first national Two Minutes’ Silence on Tuesday, 11th November 1919.  My methodology will be to analyse and contrast the intentions expressed in respect of the planning of Farnham’s silence plus aspects of the observance itself with those of the national silence, with particular reference to the contextual setting and framework, intended purpose, and aural shape and structure of each.

AVANT-PROPOS
Martin Aurell et Blaise Royer, Les cinq sens : un certain regard sur le Moyen Âge, 449.

ARTICLES
— Lawrence Nees, L’odorat fait-il sens ? Quelques réflexions autour de l’encens de l’Antiquité tardive au haut Moyen Âge, 451.
— Elisabetta Neri, Les cloches : construction, sens, perception d’un son. Quelques réflexions à partir des témoignages archéologiques des « fours à cloches », 473.
— Carolyn Marino Malone, Les implications sensorielles de l’architecture et de la liturgie au Moyen Âge, 497.
— Adam S. Cohen, La Haggadah multi-sensorielle, 521.
— Lynley Anne Herbert, Le toucher de l’évêque. Les actes de dévotion dans les Évangiles de Sainte-Croix de Poitiers, 541.
— Geneviève Bührer-Thierry, L’oeil efficace. Voir, regarder et être vu dans le haut Moyen Âge occidental, 559.
— Francesca Dell’Acqua, Les cinq sens et la connaissance de Dieu. Marie Madeleine et Thomas dans les Ivoires de Salerne, 571.

Liste des ouvrages et articles reçus au CESCM en 2012, 599.
Table des matières 2012, 619.

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  Samuele Pinna
Presentazione di Piero Viotto
         
SINTESI
Il volume è un’introduzione al Vaticano II, nata da una rielaborazione di quanto papa Benedetto XVI ha scritto o insegnato, in diverse occasioni, sul Concilio. Il Papa emerito ha più volte richiamato la necessità di ritornare al dato conciliare e di leggere con attenzione i testi. In queste pagine, pertanto, sono riportate alcune riflessioni sul Vaticano II, così come espresse da papa Ratzinger a prescindere dalla loro data di pubblicazione, poiché il suo pensiero procede con continui approfondimenti senza soluzione di continuità e senza contraddizioni. In alcune occasioni le sue parole rappresentano un resoconto su quel grande evento di Chiesa rappresentato dal Concilio, del quale è stato testimone diretto.

Hit by dramatic membership decline in recent years, the Evangelical Lutheran Church in America (ELCA) is initiating multiple processes of religious renewal to revitalize its worshipping and outreach culture. This paper examines the transformation the ELCA envisions in its religious culture as revealed in semi-structured interviews and (non-)participant observation recently conducted in the Upper Midwest. Clergy and lay leaders are attempting to develop a spiritually vibrant and participatory church culture in what has generally been a rational, hierarchical, and passive-receptive denominational environment. By helping parishioners cultivate personal spirituality, contextual faith practices, and evangelism skills, they aim at a spiritually vital religious socialization untypical for mainline Protestantism, which is usually characterized by intellectualism and a social outreach focus. At the same time, the ELCA retains its traditional liturgy as a unique identity marker and corporate ritual that offers communal access to the transcendent. While liturgy is perceived as outdated and hierarchical by many, ELCA clergy hope to infuse it with the spiritual vitality of individual parishioners, thereby maximizing the liturgy's mystical effects. In this sense, personal spirituality and corporate liturgy are brought together in an attempt to revitalize and transform the ELCA's congregational culture in ways that stay true to its core tradition.

Kreuzzeichen und Katechumensalbung; Taufe; Salbung mit Chrisam; Bekleidung mit dem weißen Taufgewand; Taufkerze
The Signs of Baptism for Children: Sign of the cross; Anointing with the oil of catechumens - Baptism - Anointing with Chrisam - Clothing with the white garment - Baptismal Candle

Die Trierer Liebfrauenkirche ist für alle Epochen der Architektur-, Kunst- und Kulturgeschichte von herausragender Bedeutung. Sie steht im Mittelpunkt des Bandes, doch ist ihre Bau- und Ausstattungsgeschichte nur im europäischen Vergleich nachzuvollziehen. Der Sammelband mit 41 Autorinnen und Autoren unterschiedlicher Disziplinen beleuchtet die Geschichte des Baus in seinen vielfältigen Facetten. Hierzu zählt ebenso das umfangreiche Skulpturenprogramm, der bauplastische Schmuck, die reiche frühneuzeitliche Ausstattung, Fragen der liturgischen Nutzung sowie die rechtshistorische Stellung als Annexkirche des Doms. Fragen der frühchristlichen Vorgängerbebauung und bisher wenig beachtete Aspekte, wie die denkmalpflegerischen Eingriffe des 19. Jahrhunderts sowie die Anpassung in die liturgischen Konzepte schon vor dem zweiten Vatikanischen Konzil kommen ebenfalls zur Sprache.