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Itinerarium – Reisesegen und Gebete für Reisende
Puszcz, Teodor (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2024)
Podróżowanie i pielgrzymowanie nie jest zjawiskiem typowym tylko dla chrześcijaństwa. Zarówno świat grecki jak i judaizm zna ten fenomen. Chrześcijanie szybko stali się pielgrzymami, gdy w początkach odwiedzali miejsca działalności i pobytu Jezusa na ziemi. Z czasem dochodziły do nich inne miejsca pielgrzymkowe na świecie, a Kościół uważał tę formę pobożności nie tylko za słuszną, ale ją przez wieki promował. Kościół pamiętał o podróżujących i pielgrzymach podczas Mszy św. (od VIII w. znane są pisemne świadectwa w sakramentarzach, a później w mszałach) i udzielał im błogosławieństwa (od X w. pojawiły się obrzędy przed i po podróży w pontyfikałach, a od XII w. w rytuałach). W niniejszym artykule postawiono pytanie: Czy obok modlitw dla biskupów i prałatów oraz dla niższego kleru (kapłanów i zakonników) – zwane Itinerarium – pojawiły się także teksty modlitw przed lub po podróży dla osób świeckich? W XIII w. biskup Wilhelm Durandus umieścił w swoim pontyfikale zestaw modlitw i tekstów przed podróżą dla biskupów. W ten sposób pomyślał o wyższym klerze. Natomiast dla niższego kleru nie było jeszcze takich tekstów. Dopiero brewiarz trydencki (Breviarium Romanum 1568) w dodatku umieścił Itinerarium, zestaw modlitw i tekstów przed podróżą dla kapłanów i zakonników. Teksty te zostały skopiowane ze wspomnianego pontyfikału z niewielkimi zmianami. Bardzo interesujący jest fakt, że dla mniszek udających się w podróż i po ich powrocie także były teksty do dyspozycji (z formami żeńskimi). Przykładem może posłużyć Collectarius cisterciensis z Opactwa w Lichtenthal. Odpowiednie teksty dla osób świeckich można również znaleźć w modlitewnikach (Stundenbücher) w odróżnieniu do brewiarzy (breviaria), które stanowią zbiory różnych tekstów po łacinie, ale także w językach ojczystych. Książę Jean de Berry (1340–1416) polecił wykonanie sześciu modlitewników. W dwóch z nich na końcu znajdują się omawiane teksty. Zarówno „Les Pettites Heures“ (ok. 1380), jak i Les „Belles Heures“ (ok. 1408) posiadają ten sam obrzęd przed podróżą.
Liturgische Texte zu Ehren der Heiligen Drei Könige
Puszcz, Teodor (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2019)
This article is about showing the reader a very small passage of a much broader topic: Liturgy for travelers, pilgrims and sailing on the sea. Based on the research, it turned out that the Church, as evidenced by the first written liturgical sources, i.e. the sacramentaries and then especially, at the height of the Middle Ages, the pontificals, the missals and the rituals, took care of these people by preparing appropriate liturgical texts. Mass forms should be listed here: Pro iter agentibus, Pro peregrinantibus and Pro navigantibus. This is the first group. The second group is the rite of blessing of people going on a trip or on pilgrimage (Ordo ad servicium peregrinorum faciendum) or their travel equipment, such as a bag, a walking stick, a cross and a cloak (Benedictio ad baculum et ad peram) and the rituals of returning from pilgrimage or travel (Benedictio peregrinorum post reditum). In the post-Conciliar liturgy, few formulas of this wealth of prayers remain in use. A separate and very interesting chapter are liturgical texts that are associated with the patronage of some saints, such as Saint James the Elder, Saint Raphael Archangel, Saint Julian, Saint Christopher, and Saint Three Kings. In the case of the Saint Three Kings, who were considered in the Middle Ages as patrons of travelers and pilgrims, and whose relics in the Cologne Cathedral attracted both newly crowned kings and crowds of other pilgrims from all over Europe, they were considered the first pilgrims of the Christian age who made pilgrimage to the newborn Jesus Christ. It is puzzling that the Mass forms (because the rites of blessing are unknown) can be classified into four distinct groups. Across Europe — from England to Germany and Poland — they can be found in many medieval missals, but not in Cologne missals. This article presents only the first Mass form De tribus magis pro iter agentibus. Mass orations develop the theme of the mags’ path from the East to Bethlehem to bow to the Messiah, whose special star came up in the sky and led them to Him, so that they could celebrate Him with mystical gifts. The Church prays for own faithful on their pilgrimage that through these saints and through their merits the pilgrims would abound in peace, health and prosperity. May Christ Himself, called the true Sun, Star and Light, lead them unscathed to the desired sanctuary. Further, the Church asks God to send pilgrims an Angel of Peace as a companion on the road, guarding them against the dangers of the body and soul and against the attacks of the old enemy, i.e. Satan, and that they become worthy of the Holy Spirit’s company. Another thought raised in euchology is the history of the Son of God (incarnation, passion and resurrection) and the role of angels as his witnesses, which is to express in the care of pilgrims day and night. The first Bible reading (Gen 24:7) is about Abraham’s journey to his homeland and the promise of an Angel as a companion on the road. On the other hand, the Gospel pericope (Lk 4:23b-30) is a conversation between the Pharisees and Jesus, who is not welcomed in his homeland. During this conversation, the tension between the homeland and the exile, between the stranger and the own plays an important role. For this reason, the pericope was probably chosen for the Mass form. Mass antiphons (introitus, graduale, offertorium and communio) have fragments of Psalms as their source and take up typical motifs for the discussed subject: God leading on the road, the company of angels on the road, trust in God and rescue in God. The sequence Maiestati sacrosantae militans, which was sometimes attached to this form, will be discussed in a separate article.
Liturgische Texte zu Ehren der Heiligen Drei Könige (Teil 2)
Puszcz, Teodor (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2020)
In reference to my previous article (Roczniki Teologiczne, vol. 66, fasc. 8, 2019) it has to be said that liturgical texts honoring the Three Holy Kings as travelers and pilgrims form a part of the immense treasury of prayers of the Church for this type of liturgy. These holy men, alongside St. James the Greater, St. Raphael the Archangel, St. Julian, St. Christopher, and St. Nicholas, have been and still are seen as patrons of travelers and pilgrims. From this wealth of prayers, only a few remain in use in the post-Vatican II liturgy. It is surprising that the Missals of Cologne in the 15th and 16th century did not include the Mass De tribus regibus pro iter agentibus, when it could be found in medieval Missals practically everywhere in Europe. This article presents three more Masses. In its euchologion the Church recalls in the parts of this Mass, first the happy journey of the wise men from the East, guided by the extraordinary star to the newborn Messiah so as to present Him with extraordinary gifts, and it also recalls their return trip home. It then prays for the pilgrim faithful, through the intercession of these Holy Men, for a path that passes along the way of peace, health, and prosperity, and that Jesus Himself – the true Sun, true Star, and true Light – leads them to the yearned-for goal of their pilgrimage. The Church then asks for a divine companion along the way – an angel of peace – for the pilgrims, who will protect them from dangers to soul and body, and also from the onslaughts of Satan, that they may become companions of the Holy Spirit. At the end, the Church refers to the history of the Son of God, who was sent by the Father to the womb of the Virgin, who became Man, suffered and died; and again, to the angels at the grave, witnesses of His resurrection. The role of the angles is prolonged and manifested in their day and night care over pilgrims – for which the Church also prays. The text of the first reading comes from a passage from the prophet Isaiah (Isa 60:1-6) which talks about a pilgrimage of the nations with gifts to Jerusalem and to the light, that is, to the Lord. A similar section in the Book of Genesis tells of the journey of Abraham in the company of an angel to his new homeland (Gen 24:7). Both of these texts create a bridge to the next two pericopes, which describe the journey of the Magi, with their gifts, from the East to Bethlehem, to the Son of God (Matt 2:1-12) and also the missionary command to the apostles place their trust in the help of God along their way (Matt 10:7-8), which is a typical theme in pilgrimages. The sources for the Mass antiphons (introitus, graduale, offertorium i communio) are passages from the Psalms and other Books of the Bible that constitute the readings of the Mass, hence the recurring themes of: being guided by God along one’s pathway, trust in God, the star in the East, the journey of the Magi with gifts, and adoration of the King of kings. The sequence has ten verses and is a non-biblical text. First, those gathered are encouraged to praise the majesty of God, then the text touches on the birth of Christ and the adoration of the wise men with their gifts, the mystical significance of which is explained (verses 1-5). The following verses recall the transfer of their relics and their cult in Cologne (verses 6-9). At the end, there is a supplication that Christ, through the intercession of the wise men, may lead the faithful to eternal life (verse 10).