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Journal articles on the topic 'Roman missal'

Author: Grafiati
Published: 4 June 2021
Last updated: 25 April 2022

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1

Kerr OP, Fergus. "Comment: The New Roman Missal." New Blackfriars 92, no. 1042 (September 30, 2011): 645–46. http://dx.doi.org/10.1111/j.1741-2005.2011.01460.x.

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2

O’Donoghue, Neil Xavier. "Effectively Communicating the Divine: A Proposed Rehabilitation of the 1998 Sacramentary." Irish Theological Quarterly 82, no. 4 (October 10, 2017): 284–302. http://dx.doi.org/10.1177/0021140017724113.

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In 2011, a new English translation of the Roman Missal was promulgated. Many have complained that this translation is not suitable for liturgical use, as churchgoers find it very hard to understand. Given that the Congregation for Divine Worship has recently approved a second translation of some of the prayers of the missal into a Tudor style of English for the liturgy of the Personal Ordinariates formed to give pastoral care to former Anglicans and Episcopalians, it is clear that the ideal of a single liturgical translation per language per region can be relaxed for pastoral needs. This article proposes that a similar pastoral solicitude be shown to those who would benefit from the celebration of the Eucharist in a vernacular style closer to everyday English and that the 1998 Sacramentary translation be re-examined for possible liturgical use alongside the 2011 Roman Missal.
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3

Taborda, Francisco. "Intervenção da assembléia nas orações eucarísticas. Uma contribuição à tradução da terceira edição típica do Missal Romano." Revista Eclesiástica Brasileira 66, no. 262 (April 12, 2019): 275. http://dx.doi.org/10.29386/reb.v66i262.1585.

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Por privilégio concedido à Igreja do Brasil, as orações eucarísticas do Missal Romano brasileiro apresentam numerosas intervenções da assembléia que interrompem o fluxo do discurso oracional. Concordando com o princípio pedagógico-pastoral que levou a adotar essas intervenções, o artigo se pergunta pela qualidade e quantidade das intervenções adotadas, tendo em vista sua finalidade. O texto de uma oração eucarística constitui uma unidade lógica; pergunta-se, pois, se as intervenções ajudam a captar esse fluxo teológico-literário próprio das anáforas. Depois de recordar brevemente a estrutura das orações eucarísticas romanas, o artigo analisa cada oração eucarística com suas intervenções. No final apresenta algumas sugestões conclusivas.Abstract: In view of a privilege granted to the Brazilian Catholic Church, the Eucharistic prayers of the Brazilian Roman Missal have been subjected to a number of interventions by the Assembly. These interventions obstruct the flow of the praying discourse. The present article, although agreeing with the pedagogical-pastoral principle that led to the adoption of these interventions, and having in mind their purpose, questions their actual quality and quantity. The text of a Eucharistic prayer is a logical unit; we ask, therefore, whether the interventions help to apprehend this theological-literary flow typical of the anaphoras. Having briefly examined the structure of the Roman Eucharistic prayers, the article then analyses each one of these prayers with its respective interventions. Finally the author offers some conclusive suggestions.
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4

Buffer, Thomas. "Salus in the Roman Missal: What It Means and Why." Antiphon: A Journal for Liturgical Renewal 14, no. 1 (2010): 30–44. http://dx.doi.org/10.1353/atp.2010.0021.

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5

Mielnik, Dawid. "The Good Friday oration ad intra ecclesiam in the context of the post-conciliar liturgical reforms." Warszawskie Studia Teologiczne 34, no. 2 (December 31, 2021): 84–98. http://dx.doi.org/10.30439/wst.2021.2.5.

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This paper aims to juxtapose the differences between the versions of the Good Friday oration ad intra ecclesiam and unveil the theological character behind these modifications by analysing the prayers. The source materials were Benedict XV’s Roman Missal, Ordo Hebdomadae Sanctae Instauratus, Variationes in ordinem Hebdomadae Sanctae inducendae, and two typical editions of the reformed Roman Missals from 1970 and 2002. The paper is divided into three parts. In the first, the orations from the ad intra ecclesiam collection are explained. In the second, the changes to the orations are analysed. Finally, the influence on the theological character of the orations is presented. The analyses lead to the conclusion that it is difficult to specify a single criterion for the modifications in the ad intra ecclesiam collection. Sometimes, the changes resulted in a new organisation of the Church (e.g., oration for the Clergy and Laity of the Church), a shift in a person’s present state (oration for Those Preparing for Baptism), or a new understanding of the role of the Church in the world (oration for the Church). Some modifications are difficult to explain (oration for the Pope, for Those in Special Need).
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6

Pesic, Peter. "How the Sun Stood Still: Old English Interpretations of Joshua and the Leap Year." Culture and Cosmos 13, no. 02 (October 2009): 33–42. http://dx.doi.org/10.46472/cc.0213.0205.

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The Leofric Missal (late ninth- or early tenth-century French-English) explains that the ‘sun stood still’ for Joshua at Gibeon because the battle occurred on leap day, precisely when, in the Roman calendar, two consecutive days had the same date. A tenth-century Old English text by Ælfric also mentions and critiques this ‘priestly’ computistical explanation.
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7

Pristas, Lauren. "Theological Principles That Guided the Redaction of the Roman Missal (1970)." Thomist: A Speculative Quarterly Review 67, no. 2 (2003): 157–95. http://dx.doi.org/10.1353/tho.2003.0023.

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8

Stravinskas, Peter M. J. "Defending the New Roman Missal: A Response to Father Michael Ryan." Antiphon: A Journal for Liturgical Renewal 14, no. 1 (2010): 142–46. http://dx.doi.org/10.1353/atp.2010.0025.

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9

KARATOSUN-, Musa Osman. "KATOLİK KİLİSESİ RESMÎ AYİN KİTABI ROMAN MİSSAL İÇİNDEKİ İŞARETLER, SEMBOLLER VE GÖRSELLERİN ANALİZİ." Kesit Akademi 20, no. 20 (2019): 99–135. http://dx.doi.org/10.29228/kesit.30224.

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10

Dubinin, N. "Traditio, traductio, aptatio: Applying the Principles in the Russian Translation of the Roman Missal." Quarterly Journal of St. Philaret's Institute, no. 36 (2020): 80–99. http://dx.doi.org/10.25803/sfi.2020.36.4.003.

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11

Stosur, David A. "A Tale of Two Translations: Rhetorical Style and the Post-Conciliar English Translations of the Mass." Theological Studies 79, no. 4 (November 30, 2018): 761–81. http://dx.doi.org/10.1177/0040563918801201.

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John O’Malley’s study of the rhetorical style of Vatican II bears also on the question of post-conciliar vernacular translations of the liturgy. This article proposes a “hospitality” model of liturgical translation as consonant with the conciliar style. Of the key instructions on liturgical translation, Comme le prévoit (1969) and Liturgiam Authenticam (2001), the earlier is more consistent with a hospitality model. Analysis of selected collects in the English translations of the Mass based on these instructions, The Sacramentary (1974/1985) and the Roman Missal (2010), respectively, indicates that The Sacramentary translation is likewise better in representing the hospitable style of Vatican II called for in the present liturgical context.
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12

Pskit, Wiktor. "The Post-Vatican II Roman Missal in English: A Preliminary Comparison of Two English Translations." Roczniki Humanistyczne 67, no. 11 (2019): 47–60. http://dx.doi.org/10.18290/rh.2019.67.11-4.

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13

Fagerberg, David W. "The Beauty of the Word: A Running Commentary on the Roman Missal by Anthony Esolen." Antiphon: A Journal for Liturgical Renewal 17, no. 2 (2013): 198–200. http://dx.doi.org/10.1353/atp.2013.0017.

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14

Wurtz, Michael. "Praying the Roman Missal: Pastoral Reflections on the Revised English Translation by Robert L. Tuzik." Antiphon: A Journal for Liturgical Renewal 16, no. 3 (2012): 240–41. http://dx.doi.org/10.1353/atp.2012.0034.

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15

Moldovan, Anca-Delia. "From Carnival to Pious City: Scenes of Urban Life in Leandro Bassano’s The Months." Renaissance and Reformation 44, no. 2 (October 5, 2021): 113–46. http://dx.doi.org/10.33137/rr.v44i2.37523.

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This work examines the urban environment depicted by Leandro Bassano in his cycle of the Twelve Months during February and March, and the notable iconographic shift it presents with respect to the typical imagery of farming labours. Leandro represented the themes of Carnival in February and Lent in March, breaking up this otherwise agricultural calendar to introduce the division of time according to civic and religious rhythms. It is argued that this transformation in iconography occurred at the intersection of the reformed Roman Missal and the emergence of the commedia dell’arte. Finally, this article explores what the dialogic relationship between Leandro’s February and March conveys about the deeper cultural and seasonal experience of the Veneto city in the post-Tridentine context.
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16

Moldovan, Anca-Delia. "From Carnival to Pious City: Scenes of Urban Life in Leandro Bassano’s The Months." Renaissance and Reformation 44, no. 2 (October 5, 2021): 113–46. http://dx.doi.org/10.33137/rr.v44i2.37523.

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This work examines the urban environment depicted by Leandro Bassano in his cycle of the Twelve Months during February and March, and the notable iconographic shift it presents with respect to the typical imagery of farming labours. Leandro represented the themes of Carnival in February and Lent in March, breaking up this otherwise agricultural calendar to introduce the division of time according to civic and religious rhythms. It is argued that this transformation in iconography occurred at the intersection of the reformed Roman Missal and the emergence of the commedia dell’arte. Finally, this article explores what the dialogic relationship between Leandro’s February and March conveys about the deeper cultural and seasonal experience of the Veneto city in the post-Tridentine context.
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17

Martin, Dennis D. "Give and Take in Grail-Quest, Gawain, and Roman Missal: Why Perceval Just Doesn't Get It." Logos: A Journal of Catholic Thought and Culture 4, no. 4 (2001): 169–203. http://dx.doi.org/10.1353/log.2001.0045.

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18

Stuflesser, Martin. "Book Review: A Commentary on the Order of the Mass of the Roman Missal: New English Translation." Theological Studies 73, no. 4 (December 2012): 968–69. http://dx.doi.org/10.1177/004056391207300428.

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19

O’Donoghue, Neil Xavier. "Book Review: A Commentary on the Order of Mass of the Roman Missal: A New English Translation." Irish Theological Quarterly 77, no. 3 (July 11, 2012): 322–24. http://dx.doi.org/10.1177/0021140012443934k.

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20

Whelan, Thomas R. "Book Review: Benedict XVI and the Roman Missal: Proceedings of the Fourth Fota International Liturgical Conference, 2011." Irish Theological Quarterly 84, no. 3 (June 26, 2019): 322–24. http://dx.doi.org/10.1177/0021140019853155a.

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21

Foster, John J. M. "A Pastoral Commentary on the General Instruction of the Roman Missal by Joseph DeGrocco (review)." Jurist: Studies in Church Law and Ministry 72, no. 2 (2012): 672–73. http://dx.doi.org/10.1353/jur.2012.0044.

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22

Runyon, Jacob. "Glory in the Cross: Holy Week in the Third Edition of The Roman Missal by Paul Turner." Antiphon: A Journal for Liturgical Renewal 17, no. 3 (2013): 283–85. http://dx.doi.org/10.1353/atp.2013.0027.

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23

Ryan, Michael G. "What If We Said, “Wait”? The Case for a Grass-roots Review of the New Roman Missal." Antiphon: A Journal for Liturgical Renewal 14, no. 1 (2010): 137–41. http://dx.doi.org/10.1353/atp.2010.0024.

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24

Ryan, Fergus Michael Timothy. "Ordinarium Missae & Ordo Missae - notable differences to be maintained in translation?" Liturgia Sacra 56, no. 2 (December 17, 2020): 135–64. http://dx.doi.org/10.25167/ls.2201.

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Two Latin expressions, Ordo missae and Ordinarium missae, are employed in precise, technical ways in liturgical books and documents of the Roman rite but they are sometimes confused with each other. One has been commonly used when referring to musical compositions of the longer sung texts of the Roman Mass and was used thus in the new chapter of the Institutio Generalis Missali Romani which treats of matters within the competence of Episcopal Conferences. Recent translations of the two Latin expressions in liturgical books for local churches have taken different and even inconsistent routes. Less than ideal translation has affected the rendering of an important new text in the General Instruction regarding the composition of liturgical music and Episcopal Conferences. The author seeks to clarify the usage of the two Latin expressions and how they have been translated differently and inconsistently in major Western languages. He concludes by suggesting there be a consistent approach in the translation of technical terms from Latin into spoken languages.
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25

Yeo, Richard. "Review of Book: A Commentary on the Order of Mass of the Roman Missal, a New English Translation." Downside Review 130, no. 459 (April 2012): 103–5. http://dx.doi.org/10.1177/001258061213045912.

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26

Runyon, Jake. "Between the Ambo and the Altar: Biblical Preaching and The Roman Missal, Year A by Guerric DeBona, O.S.B." Antiphon: A Journal for Liturgical Renewal 18, no. 3 (2014): 312–14. http://dx.doi.org/10.1353/atp.2014.0028.

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27

Dilli, Dom Aloísio Alberto. "As orações do Missal Romano em tempos de calamidades." Revista TEOPRAXIS 37, no. 129 (April 28, 2021): 105–14. http://dx.doi.org/10.52451/teopraxis.v37i129.11.

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Caros leitores. Foi-nos solicitado um artigo, dentro do contexto da pandemia da covid-19, sobre o sentido das orações do Missal Romano, ligadas às calamidades, e se elas continuarão no novo missal (3ª edição pósconciliar), que todos aguardamos. Tentando contribuir para esta reflexão, inicialmente pretendemos analisar alguns desafios que o tempo da pandemia nos coloca e que esperam por respostas criativas e sábias em vista da vivência de nossa fé e sua expressão na liturgia oficial e em outras formas de encontro com o Senhor e os irmãos, sobretudo em tempos de exceção. A seguir, dedicaremos atenção aos textos propostos pela Igreja em tempo de guerra ou calamidade, sem deixar de analisar o novo texto emitido, recentemente, pela Santa Sé: Missa em Tempo de Pandemia. Também apresentaremos algumas linhas sobre a preparação do Novo Missal Romano e, finalmente, partilhamos uma oração pessoal que foi composta durante a pandemia.
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28

Pitt, David. "English Proper Chants: Chants for Entrance & Communion Antiphons of The Roman Missal for Sundays & Solemnities by John Ainslie." Antiphon: A Journal for Liturgical Renewal 20, no. 3 (2016): 286–88. http://dx.doi.org/10.1353/atp.2016.0052.

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29

Pondaag, Stenly Vianny. "Liturgi dan Keutuhan Ciptaan." Media (Jurnal Filsafat dan Teologi) 1, no. 1 (October 6, 2020): 85–108. http://dx.doi.org/10.53396/media.v1i1.3.

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The essay deals with the relationship between liturgy und integrity of creation. It aims at providing a liturgical and theological explanation to the question: whether the Christian liturgy can contribute to the global movement regarding the integrity of creation. This study analyses theologically some selected eucharistic prayer texts in which the praise of God the Creator and of his works of creation occur. This study shows us that the theme of creation was an integral part of ancient Christian eucharistic prayers, and it remains the important element of the eucharistic prayers in the new time. The introduction of the theme of creation into the new eucharistic prayers in Roman Missal 1970 was one of the visible fruits of the eucharistic prayer reform after the second Vatican council. On the one hand, it expresses the new awareness of the richness of ancient liturgical tradition. On the other hand, the motif of creation has a close relevance to the hope and concern of our times. It should offer us a theological and liturgical inspiration in developing an ethical awareness and human responsibility toward the integration of creation.
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30

Foster, John J. M. "A Commentary on the General Instruction of the Roman Missal ed. by Edward Foley, Nathan D. Mitchell, and Joanne M. Pierce." Jurist: Studies in Church Law and Ministry 70, no. 2 (2010): 511–12. http://dx.doi.org/10.1353/jur.2010.0014.

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31

HARBERT, BRUCE. "BENEDICT XVI AND THE ROMAN MISSAL edited by Janet E.Rutherford and JamesO'Brien, Four Courts Press, Dublin, 2013, pp. 320, € 30.00, hbk." New Blackfriars 95, no. 1059 (August 12, 2014): 625–26. http://dx.doi.org/10.1111/nbfr.12088_7.

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32

Pitt, David A. "A Commentary on the Order of Mass of The Roman Missal: A New English Translation ed. by Edward Foley, et al." Antiphon: A Journal for Liturgical Renewal 20, no. 3 (2016): 281–83. http://dx.doi.org/10.1353/atp.2016.0050.

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33

Zygmunt, Bartosz. "The Theological Sense of the Polish Antiphons: The Song and the Hymn from the Mass of the Lord’s Supper." Religions 12, no. 3 (March 5, 2021): 169. http://dx.doi.org/10.3390/rel12030169.

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The Eucharist, a gift of God’s fatherly love, is the heart of the Church life. It constitutes the most important reality, but also a sacrament of everyday life. Awareness of that great gift leads to a deep need for gaining an insight into the beginnings of the Eucharist—the Mass of the Lord’s Supper. The aim of the present article is to investigate the theological content of the antiphons, the song, and the hymn included in the contemporary Polish Roman Missal. The Author will present a theological analysis of the Polish antiphons, the song, and the hymn from the Mass of the Lord’s Supper in the chronological order of their appearance in the contemporary liturgy. The texts will be subject to historical and linguistic analysis. The texts of the antiphons are rooted in the Bible. For that reason they will be first analyzed from the historical point of view, and then juxtaposed with the version from the Millennium Bible and with the original Greek text, in order to identify differences and analogies between them. Next, the texts will be analyzed from the linguistic and pragmatic perspective. The consideration will end with a short summary of the sources and theological motifs identified in the course of the analysis.
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34

Kuhar, Kristijan. "Utjecaj tekstova latinskih rimskih sakramentara na crkvenoslavensku rimsku liturgiju (9. – 14. stoljeće)." Slovo, no. 68 (2018): 171–97. http://dx.doi.org/10.31745/s.68.6.

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The liturgical texts of the Church Slavonic sacramentaries (Kiev Leaflets, Vienna Leaflets, Sinai missal Sin. Slav. 5N and others) from the early stages of the Slavic liturgy (9th to 14th century) with its textological and euchological content mostly belong to the Roman rite. These texts are euchological texts with proper liturgical function: texts are written and arranged for the celebration of the Mass and they are preserved in the liturgical book called sacramentary. The medieval Latin liturgical textological tradition is divided into two branches: Gelasian and Gregorian, which formed a unique textological tradition in parts of Northern Italy and Transalpine countries (from Aquileia to Salzburg) establishing a new textological tradition known as the »Gelasianized-Gregorian Sacramentary«, which was used in the mentioned parts of Central Europe. Based on the research of the history of Old Church Slavonic liturgy and historical and comparative analysis of Latin and Church Slavonic texts, mostly conducted for the doctoral thesis entitled Historical and liturgical peculiarities of the early stages of the Slavonic liturgy, this study presents influences of Latin liturgical textological tradition from Central Europe on the oldest Church Slavonic translations of sacramentaries from 9th to 14th century and other liturgical texts, mainly euchological, which continued to exist in the Croatian Glagolitic tradition even after the liturgical reform at the end of the 13th century.
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35

Pitt, David. "Lift Up Your Hearts: A Pastoral, Theological, and Historical Survey of the Third Typical Edition of The Roman Missal ed. by Robert L. Tuzik." Antiphon: A Journal for Liturgical Renewal 17, no. 1 (2013): 105–7. http://dx.doi.org/10.1353/atp.2013.0006.

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36

WEBER, JEROME F. "Recent recordings of plainchant." Plainsong and Medieval Music 25, no. 1 (March 15, 2016): 103–6. http://dx.doi.org/10.1017/s0961137115000248.

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The latest entry in the traversal of Graduale Novum 1, the AISCGre edition of restitutions of Mass Propers, arrived too late for last year's roundup of new recordings (no. 1 in the list below). It offers the Propers for the eleventh to the fifteenth Sundays in Ordinary Time. The title, ‘Gustate et Videte’, comes from the incipit of the communion for the fourteenth Sunday. The chants are sung in the best semiological interpretation with superb choral tone. The notes are interesting for a wry explanation of the lack of correspondence between the new liturgical calendar and the old. The first four sets of Propers on this disc match the fifth to the eighth Sundays after Pentecost, but the last set come from the tenth Sunday after Pentecost (with the exception of the communion). Because of the imprecatory introit of the ninth Sunday after Pentecost, averte mala inimicis meis . . . disperde illos, this set was passed over. The editors of the 1970 Roman Missal, on second thought, decided, upon reaching the sixteenth Sunday of the Year, to restore the missing chants (except the communion) to that service, while removing the offending lines in favour of another verse from the same psalm. (As the Graduale Triplex shows, the text of the introit escaped the tampering.) At this moment, EOS has three more CDs awaiting issue by three of the directors who have contributed earlier discs to the series. The second volume of Graduale Novum is expected to be published in 2017.
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37

Lucie-Smith, Alexander. "The Genius of the Roman Rite: The Reception and Implementation of the New Missal. By Keith Pecklers, SJ. Pp. xii, 117, London, Burns and Oats, 2009, $16.95." Heythrop Journal 58, no. 6 (October 10, 2017): 979. http://dx.doi.org/10.1111/heyj.12740.

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38

Pałęcki, Waldemar. "Misterium Najświętszego Imienia Jezus w liturgii Kościoła rzymskiego." Poznańskie Studia Teologiczne, no. 36 (March 18, 2021): 151–65. http://dx.doi.org/10.14746/pst.2020.36.09.

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According to the bible tradition, the name of a person determine its personality and dignity. Since the 18th century there is known commemoration of the most sacred name of Jesus in the liturgy of Roman Church. The essence of this devotion contains the liturgical texts assigned for that day. Especially many texts of the pre-Vatican liturgy point out the great importance of that day. After the Second Vatican Council the commemoration was removed from the liturgical agenda, but anew established in 2002. Analysis of the texts contained in missal and breviary show theological contain of that feast day. The base are words about the humiliation and glorification of the Servant of Yahwe derived from the second chapter of the Letter of Saint Paul to Philippians (Phil. 2:6–11) and from the Acts of Apostles. In that book it is said that the name of Jesus is the only one by which we can be saved (Acts 4:8–12). Liturgical texts from the Old Testament indicate the fulfilment of the prophecy in the name of Jesus. Different motivation of praising the name of Jesus is shown in the literature of Christian writers who demonstrate the beauty and sweetness of the name of Jesus. Before The Second Vatican Council, in the sermons of St. Bernard it is highlighted that this name is innate, not given. Saint Bernard from Siena said in his sermons that the name of Jesus is the name of His mercy. This text is the base of the Office of readings after the Second Vatican Council. Nowadays this feast is celebrated on 3rd January and links the mystery of the nativity and of the revelation of the Lord, pointing out the unity in the celebration of the mystery of Incarnation.
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39

Alvarenga, Marcel Gustavo. "Homilia e realidade: elementos constitutivos da pregação homilética." Pesquisas em Teologia 4, no. 7 (August 31, 2021): 158–71. http://dx.doi.org/10.46859/pucrio.acad.pqteo.2595-9409.2021v4n7p158.

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Este artigo tem como objeto formal a pregação cristã e objeto material a homilia litúrgica. A questão é a avaliação negativa das homilias litúrgicas, embora a homilia signifique um avanço da reforma litúrgica do Concílio Ecumênico Vaticano II, pois ela havia praticamente desaparecido do contexto litúrgico e se transformado em pregação de púlpito fora da missa. Porém, infelizmente, as homilias redundaram em uma prática insatisfatória ou, por vezes, negativa. Isto tem se constituído um problema grave para a Igreja e para o rito litúrgico. Retomaremos as orientações dos Papas Bento XVI e Francisco para atualizar nossas reflexões e apontar pistas para a solução do problema. Para isso, levaremos em consideração três elementos constitutivos apresentados na Instrução Geral do Missal Romano, a saber: Palavra, mistério e vida dos ouvintes. Nosso parecer é que, ao ponderar esses elementos, é possível fazer com que a homilia cumpra sua função mistagógica e atualize o anúncio da fé na vida de quem a escute.
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40

Boe, John. "The Roman Missa sponsalicia." Plainsong and Medieval Music 11, no. 2 (October 2002): 127–66. http://dx.doi.org/10.1017/s0961137102002097.

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Proper chants unique to the Roman wedding Mass - the introit Deus Israel, the gradual Vxor tua and the communion Ecce sic benedicetur - are not found in the unnotated northern Mass antiphoners of Hesbert's Sextuplex. Heavily edited and fitted with Gregorian melodies (or else unnotated), these texts appear sporadically in northern graduals beginning in the mid-tenth century. Their compilation can therefore be dated to the second half of the ninth century. Because the melodies for these Propers were assembled from formulas in common use at a time when new chants were no longer being composed at Rome and because they are certainly free of Gregorian influence, the nuptial chants disclose how certain formulas were being sung shortly before Roman culture and papal institutions began to decline.
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41

Pastuszko, Marian. "Obrzędy i ceremonie sprawowania Eucharystii (kanony 923-930)." Prawo Kanoniczne 36, no. 1-2 (June 5, 1993): 69–130. http://dx.doi.org/10.21697/pk.1993.36.1-2.05.

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Praesens articulus proemio, parte principali, conclusione et argumento lingua latina exarato, constat. In proemio duae notiones, nempe ritus et caeremoniarum praesentantur. In principali parte articuli canones 923—930 Codicis Juris Canonici Papae Joannis Pauli II exponuntur. — Can. 923 permittit christifidelibus Cacrificium Eucharisticum participare et sacram Communionem suscipere quolibet ritu catholico, firmo praescripto can. 844. — Ad normam can. 924 Eucharisticum Sacrificium celebrari debet ex pane mere triticeo, recenter confecto ( = materia ex qua Sacramenti Eucharistiae) et vino naturali, de genimine vitis, non corrupto ( = item materia ex qua Sacramenti Eucharistiae). — Vino in ritu praeparationis donorum admiscendum est paulum aquae. — Secundum can. 925 sacra Communio distribui potest uno e tribus modis: 1. sub sola specie panis, 2. sub specie panis et vini, 3. sub sola specie vini. Hic tertius modus adhibetur solummodo in casu necessitatis ex parte fidelis sacram Communionem suscipientis. — Can. 926 obligat sacerdotes Ecclesiae romano — catholicae ad adhibendum panem azymum in celebratione Eucharistiae, iuxta traditionem antiquam. Etiam urgente extrema necessitate, unam tantum materiam (seu aut panem aut vinum) sine altera aut etiam utramque (seu et panem et vinum) extra Eucharisticam celebrationem consecrare severrimet prohibet can. 927. — In Ecclesia romano — catholica usque ad Concilium Vaticanum II (1963— 1965) Eucharisticum Sacrificium lingua latina celebrabatur. Ab illo tempore sine populo adhuc lingua latina celebrari, sed cum populo ordinarie peragitur lingua sacerdotis Missam celebrantis et populi participantis, dummodo textus liturgici legitime approbati sint a Sede Apostolica (can. 928). — Sacerdotes et diaconi tam in Missae Sacrificio celebrando quam in sacra Communione administranda sacras vestes a rubricis praescriptas deferre debent (can. 929). — Sacerdotes infirmi aut aetate provecti si stare nequeant, Sacrificium Eucharisticum celebrare possunt sedentes, servatis tamen omnibus praescriptis liturgicis, et non coram populo, nisi de licentia ordinarii. — Sacerdotes caeci autem vel alia infirmitate laborantes, licite Sacrificium Eucharisticum celebrant, adhibendo quemlibet textum Missae (utique ex probatis), adstante si casus ferat, alio sacerdote aut diacono vel instructo laico (can. 930 § 1 et § 2). Sub fine articuli quaedam inconvenientia indicatur, quae consistit in hoc, quod titulus articuli III De Ritibus et caeremoniis Eucharisticae celebrationis loquitur, sed canones 924—930 vocem „caeremoniae” non habent, et solummodo de ritibus, non autem de caeremoniis tractant. — Tandem non sine aliqua melancholia confitetur auctor: feci, quod potui, faciant meliora potentes.
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42

MICHIELS, G. "Les oraisons du nouveau Missel romain." Questions Liturgiques/Studies in Liturgy 74, no. 2 (May 1, 1993): 120–33. http://dx.doi.org/10.2143/ql.74.2.2015065.

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43

Santiago, Camila Fernandes Guimarães. "O missal romano da Typographia Regia e suas gravuras:." História, histórias 6, no. 11 (July 21, 2018): 7–26. http://dx.doi.org/10.26512/hh.v6i11.11005.

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A historiografia da arte relativa à capitania das Minas Gerais, desde a década de 1930, aponta a relevância especial dos missais portugueses, editados pela Impressão Régia, como fontes de modelos gravados para os pintores. O presente artigo objetiva reacender esse debate, deslocando-o do tradicional eixo interpretativo iconográfico e formal, ou seja, não enfatiza a análise das apropriações das gravuras portuguesas pelos pintores mineiros. Objetiva, diferentemente, compreender o processo de produção desses modelos em Lisboa tendo em vista as políticas econômicas adotadas em Portugal, na segunda metade do século XVIII, com vistas a favorecer e proteger a incipiente industrialização lusitana, substituindo importações. O enfoque recai sobre o estudo da produção dos livros e suas estampas, as concessões de privilégios de impressão aos lusitanos e a proibição de importação de missais estrangeiros, medidas tomadas desde a década de 1760. Conclui-se que essas investidas protecionistas tiveram como consequência o predomínio desses livros no mercado de missais na capitania das Minas, o que interferiu, por sua vez, no universo de insinuações artísticas europeias ali disponíveis, uma vez que suas estampas apresentavam pendores classicizantes, de origem italiana.
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44

MOELLER, Eugène. "Les bénédictions solennelles du nouveau missel romain." Questions Liturgiques/Studies in Liturgy 80, no. 3 (December 1, 1999): 283–94. http://dx.doi.org/10.2143/ql.80.3.2003537.

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45

Kostrzewski, Brett. "Rome after Josquin." Journal of Musicology 38, no. 1 (January 1, 2021): 67–108. http://dx.doi.org/10.1525/jm.2021.38.1.67.

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The “Roman period” of Josquin des Prez resulted in a small but impressive body of work, and the Missa La sol fa re mi has been received as one of the most substantial and finest members of this corpus. Closer inspection of the transmission of this mass, however, suggests that despite its copying at the Sistine Chapel before 1500, there is reason to situate it instead among the problematic and derivative copies of Josquin’s music made at the papal chapel after his departure. I argue that rather than originating from the composer’s tenure in Rome, the Missa La sol fa re mi entered the papal chapel repertoire as part of an influx of music by composers associated with the French royal court surrounding the Italian campaign of King Charles VIII in 1494–95. Decoupling the Missa La sol fa re mi from Josquin’s tenure at the papal chapel raises new possibilities surrounding his works-chronology, biography, and milieu.
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46

MICHIELS, Guibert. "Les oraisons du Missel romain au temps de l'Avent." Questions Liturgiques/Studies in Liturgy 85, no. 4 (December 1, 2004): 216–43. http://dx.doi.org/10.2143/ql.85.4.519149.

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47

Beozzo, José Oscar. "Para uma liturgia com rosto latino-americano." Revista Eclesiástica Brasileira 49, no. 195 (September 30, 1989): 586–605. http://dx.doi.org/10.29386/reb.v49i195.3106.

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O tema de urna liturgia com rosto latino-americano acaba tocando questões delicadas. Nos primeiros séculos do cristianismo, cada igreja local acabou produzindo sua própria liturgia, desabrochando numa grande riqueza de ritos, tanto no Oriente, quanto no Ocidente. Lembremos apenas para o Ocidente a liturgia moçárabe ou o rito ambrosiano, próprio da igreja de Milão, ou ainda o rito romano, próprio da igreja de Roma. Recebemos aqui na América o cristianismo a partir do século XVI, num contexto de conquista colonial e de imposição da cultura hispana e lusitana. Em termos de Igreja, o Concílio de Trento e a reforma do missal por São Pio V impuseram para o futuro, no âmbito da Igreja latina, um rito romano uniforme, se excetuarmos a tolerância de algumas tradições bem antigas como a do rito ambrosiano ou do rito próprio das ordens mendicantes.
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48

Kahn, Peter. "Scriptural Verses Incorporated into the Ordo Missae for the Classical Roman Rite." Usus Antiquior 2, no. 2 (July 2011): 153–71. http://dx.doi.org/10.1179/175789411x13049307352253.

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49

Arnaiz-Villena, Antonio, Valentín Ruiz-del-Valle, Adrián López-Nares, and Fabio Suárez-Trujillo. "Iberian inscriptions in Sahara Desert rocks (Ti-m Missaou, Ahaggar Mts. area, Algeria): first evidence of incise Iberian rock scripts in continental North Africa." International Journal of Modern Anthropology 15, no. 2 (May 27, 2021): 440–67. http://dx.doi.org/10.4314/ijma.v15i2.3.

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In the present paper, we show Iberian or Iberian-Guanche scripts found in the Middle of Sahara Desert, Ti-m Missaou (Tim Missao, Tim Missaw), 270 km SouthWest of Tamanrasset on Ahaggar or Hoggar Mountains (Mts.) area (Algeria). More Iberian scripts may be earthed beneath Sahara Desert sands or have been neglected by observers. We also put forward that Iberian semi-syllabary may have its origin in the Neolithic Saharo-Canarian Circle, the same as other Mediterranean, Atlantic and European lineal scripts (apart from Berber/Tuareg) like Etruscan, Runes, Old Italian languages, Minoan Lineal A, Sitovo and Gradeshnitsa (Bulgaria) writings (6,000 yearsBC) and others. In fact, Strabo wrote that Iberians had written language before since 6,000 BC. On the other hand, Sahara Desert was green and populated since before 5,000 years BC and we had proposed that most of Mediterranean culture, languages and writing, had a Saharan origin. Ti-m Missaou Sahara Iberian inscriptions, together with our previous and others researches on Canary Islands, further support this proposal, i.e.: rock scripts, Gimbutas-like Paleolithic figurines and unusual artifacts, like a lunisolar Egyptian-like calendar (“Cheeseboard/Quesera” at Lanzarote) carved in a Megalithic stone, do no support that Phoenicians and Romans carried Canarian ancient Guanche culture. Finally, a continuous lineal writing systems developing seems to have occurred during Paleolithic and Neolithic Epochs, which also harbor the related incise Lineal Megalithic Scripts that could have given rise to Iberian development and other lineal African, European and Mediterranean lineal language scripts. Our present new data is interpreted in the context of the Sahara people migration which occurred when hyperarid conditions started establishing about 6,000 years BC. Keywords: Iberian, Iberian-Guanche, Scripts, Canary Islands, Lanzarote, Fuerteventura, Prehistory, Saharo-Canarian Circle, Genetics, Megaliths, Iberia, Sahara, Atlantic, Mediterranean, Lineal Scripts, Neolithic, Tamanrasset, Hoggar, Ahaggar, Usko-Mediterranean,Etruscan, Tuareg, Berber, Lineal A.
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50

Arnaiz-Villena, Antonio, Valentín Ruiz-del-Valle, Adrián López-Nares, and Fabio Suárez-Trujillo. "Iberian inscriptions in Sahara Desert rocks (Ti-m Missaou, Ahaggar Mts. area, Algeria): first evidence of incise Iberian rock scripts in continental North Africa." International Journal of Modern Anthropology 2, no. 15 (May 27, 2021): 440–67. http://dx.doi.org/10.4314/ijma.v2i15.3.

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In the present paper, we show Iberian or Iberian-Guanche scripts found in the Middle of Sahara Desert, Ti-m Missaou (Tim Missao, Tim Missaw), 270 km SouthWest of Tamanrasset on Ahaggar or Hoggar Mountains (Mts.) area (Algeria). More Iberian scripts may be earthed beneath Sahara Desert sands or have been neglected by observers. We also put forward that Iberian semi-syllabary may have its origin in the Neolithic Saharo-Canarian Circle, the same as other Mediterranean, Atlantic and European lineal scripts (apart from Berber/Tuareg) like Etruscan, Runes, Old Italian languages, Minoan Lineal A, Sitovo and Gradeshnitsa (Bulgaria) writings (6,000 yearsBC) and others. In fact, Strabo wrote that Iberians had written language before since 6,000 BC. On the other hand, Sahara Desert was green and populated since before 5,000 years BC and we had proposed that most of Mediterranean culture, languages and writing, had a Saharan origin. Ti-m Missaou Sahara Iberian inscriptions, together with our previous and others researches on Canary Islands, further support this proposal, i.e.: rock scripts, Gimbutas-like Paleolithic figurines and unusual artifacts, like a lunisolar Egyptian-like calendar (“Cheeseboard/Quesera” at Lanzarote) carved in a Megalithic stone, do no support that Phoenicians and Romans carried Canarian ancient Guanche culture. Finally, a continuous lineal writing systems developing seems to have occurred during Paleolithic and Neolithic Epochs, which also harbor the related incise Lineal Megalithic Scripts that could have given rise to Iberian development and other lineal African, European and Mediterranean lineal language scripts. Our present new data is interpreted in the context of the Sahara people migration which occurred when hyperarid conditions started establishing about 6,000 years BC. Keywords: Iberian, Iberian-Guanche, Scripts, Canary Islands, Lanzarote, Fuerteventura, Prehistory, Saharo-Canarian Circle, Genetics, Megaliths, Iberia, Sahara, Atlantic, Mediterranean, Lineal Scripts, Neolithic, Tamanrasset, Hoggar, Ahaggar, Usko-Mediterranean,Etruscan, Tuareg, Berber, Lineal A.
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