Section 'Spirit of the Liturgy "is widely linger long year on the peculiar nature of the Eucharist of the ministerial priesthood. In this contribution, we want to focus on an important element in allowing the priest to celebrate the duly memorial of the sacrifice of Christ, the Roman Missal, the liturgical book that contains the texts euchological of the rite of Holy Mass according to the liturgical tradition of the Latin-Roman. The General Instruction of the Roman Missal No 399 states: "... The Roman Missal, even if in different languages \u200b\u200band in a variety of customs, shall be preserved for the future as a tool and an excellent sign of integrity and unity of the Roman Rite. " This hope has gained self-awareness in the Church's liturgical tradition already in previous centuries. It was, in fact, St. Pius V (1566-1572), by the Apostolic Constitution Quo Primum (July 14, 1570), promulgated The Roman Missal offer it to all Christians "as an instrument of liturgical unity and an outstanding document of genuine religious worship in the Church."
In order to understand the surface of the less important of the event may be appropriate to briefly refer to historical background to the Bull of Pius V. Before the Council of Trent, there were many in the Latin Church liturgical books, liturgical habits by observing local (territorial) and special (religious orders, fraternities, etc..) Presented a wide variety of ritual forms of the Eucharistic celebration. Although they kept the same structure celebration, differed in a non-identical provision consequenziale delle parti della Messa, per l'uso di formulari e preghiere tipiche, per invocazioni a santi specifici, per l'aggiunta inopportuna di elementi aventi non raramente un carattere superstizioso o addirittura eterodosso.
Alla già non perfetta uniformità rituale del culto liturgico nella Chiesa latina e alla precarietà di uno stile celebrativo non ancora ben definito, si aggiungevano pure le sempre più diffuse contaminazioni liturgiche provenienti dalla teologia protestante.
In un contesto storico simile, per purificare il rito della Celebrazione eucaristica da elementi impropri, e nel tentativo di promuovere una maggiore unità tra i fedeli mediante l'unificazione ritual, the fathers of the Council of Trent, in the twenty-fifth session, decided that it was drawn up a new missal. To this end a committee of experts was formed who diligently inquired of the codes in the Vatican Library and the current editions of the missal, collected and studied ancient books from various local churches, and consider the writings of the Fathers of the Church.
Once work is completed, the work was brought to St. Pius V, who ruled immediately that the new Missal came into force and must replace all the liturgical books that were previously used in the communities of the Latin rite. The clear determination with which the Pope expressed His will, we can easily deduct from the solemn expressions that he himself used in Quo Primum:
«[...] Priests of which include prayers, henceforth, will use the celebration of Mass, such as rites and ceremonies observe. [...] We order that all churches in the provinces where the Orbe Christian [...] under law or custom is celebrated according to the rite of the Roman Church, in the future and no time limit, the Mass [ ...] can not be recited or sung in any other way than that provided by the laws of the Roman Missal published by Us. "
Pius V ordered the same Constitution also that the church "in the future give up entirely and completely reject all other laws and rituals, without exception, contained in the other missals, however ancient and so far they are accustomed to being used, and sing and read the Mass according to the rite, form and under which we have prescribed in this Missal, and, therefore, have the audacity to add other ceremonies or recite prayers other than those contained in this Missal. "
should be noted, however, that the Roman Missal was introduced mandatory everywhere except for the dioceses and religious orders who had a rite of at least two hundred years. This was the case with the Mozarabic rite of Toledo, del rito di Braga, di quello di Lione e del rito ambrosiano di Milano; ma anche delle tradizioni liturgiche di ordini religiosi quali i certosini, i cistercensi, i domenicani e i carmelitani.
Se la prima editio typica del Messale Romano post-tridentino nacque per attuare i decreti di quel concilio ecumenico, quattro secoli più tardi, in ossequio alla richiesta di riforma liturgica fatta dal concilio Vaticano II, venne alla luce il Novus Ordo Missae.
I padri conciliari, nel solco del movimento liturgico, fissarono, infatti, alcuni principi generali che avrebbero dovuto portare ad una revisione dei libri liturgici. L'obiettivo primario che si prefissero era quello di una liturgia che fosse maggiormente comprensibile, mediante l'uso di un linguaggio rituale (simboli, gesti, parole) che potesse favorire l'actuosa participatio dei fedeli. Una prima riforma del Messale Romano vide la luce nel 1964-1965, quando fu pubblicata una versione bilingue del rito riformato della Messa. Non ci soffermiamo ora ad analizzare le possibili ragioni per cui tale Messale sia stato ritenuto non pienamente attuativo della volontà espressa dai padri del Vaticano II e sia perciò stato ritenuto necessario approntare un'ulteriore riforma del Messale.
E così, il 3 aprile 1969, nella Costituzione Apostolica Missale Romanum, Paolo VI presentò la nuova composizione dell'editio typica del Messale Romano, evidenziandone ciò which had been revised and amended since the last edition (1962) of the Vetus Ordo (or usus antiquior) of Saint Pius V.
A simple comparison between the two Constitutions can see that they both arose from the desire for renewal of the Councils that preceded the drafting. Both, therefore, are the result of two historical contexts Church in turmoil: the Counter-Reformation, on the one hand, and other liturgical movement.
common to both papal acts was also a direct reference to the liturgical rites that will draw from the same source of the ancient tradition of the Fathers. This element takes on a deeper meaning when you consider the same as traditio has had a profound effect on the composition of the two editions of the Roman Missal.
It is now understood as the two Ordines Missae represent the norm regarding the use of two forms of celebration of a single liturgical rite (lex orandi), the Roman heritage of faith and unchanged (lex credendi) of the Church . This is the teaching of Benedict XVI in his Motu Proprio Summorum Pontificum (July 7, 2007), which offered a broad legal regulation on the use of the Roman liturgy prior to the reform of 1970 and never repealed.
We conclude this paper with some observations of mold on its canonical quaestio the disputed about the repeal. The Summorum Pontificum, being in the form of an Apostolic Letter Motu proprio, has the legal force of universal law. It repeals the laws contrary to the earlier ones and that they cover the same topic. In our case, the rules repealed are those prescribed by Pope John Paul II (1978-2005) in his Letter Quattuor abhinc annos and Ecclesia Dei motu proprio Adflicta.
need to distinguish between categories that govern the performance practice of the liturgy and the liturgical laws that govern the liturgical discipline in general. The columns indicate the celebrating minister what to do during the celebration of the rite, they remain in force for those who celebrate Mass according to the extraordinary form. However, the liturgical laws of the 1917 Code, as well as some rules included in the Missal of 1962, were repealed by the recent legislation of the Church. Therefore, these disciplinary laws may no longer be observed when the law allows for something different. A simple example will help us better understand the issue: in the law in force in 1962, the Mass could be celebrated in the afternoon or evening without permission of the local. This restriction no longer applies, even when it is celebrated according to the extraordinary form. We can therefore conclude that the liturgical laws, universal and applicable, must also be observed in the celebration of the rite in forma straordinaria, mentre rimangono chiaramente valide le rubriche previste dal rito stesso.
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