Ruch Biblijny i Liturgiczny, 2012, Tom 65, nr 1

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/39882

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Oratorium w Rzymie od XVII do XVIII wieku
Smolarek, Dariusz (Polskie Towarzystwo Teologiczne, 2012)
The new vocal-instrumental music type that actively bloomed in the period of baroque came into being partly by the activity of Saint Philip Neri. He organized services associated with singing laudi in a building specially intended for that purpose - named in Italian oratorio. Primarily the term “oratorio”, meant a prayer space, later was related to non-liturgical and musical services that were performed there. Laudi spirituali were gradually replaced with madrigali spirituali and motetti concertati that often had the character of dialog singing. From these forms in the first half of XVII century formed two types of oratorios: folk (oratorio volgare) and latin (oratorio latino). The content of compositions was non-liturgical religious text that was inspired by the Bible featured: histories of Old Testament, figures, New Testament events and parables, and also allegoric dialogs between Christ and a Christian soul. The singers in oratorio were accompanied by orchestra (often choir) performed particular dramatic roles and did not use means of actor playing. Oratorio as a carrier of religious content served liturgy and became its certain fulfillment.
Czy „Tradycja apostolska” jest dokumentem rzymskim?
Zachara, Maciej (Polskie Towarzystwo Teologiczne, 2012)
The so-called Apostolic Tradition is usually considered an element of the history of the liturgy of the Roman Church. This conviction lays ultimately on two presuppositions: on the attribution of the Apostolic Tradition to St. Hippolytus of Rome and on the presence of two postbaptismal anointings in the baptismal ritual of Apostolic Tradition, which is peculiar exclusively to the Roman liturgy. However, none of these presuppositions is certain. The arguments for St. Hippolytus’ authorship are so weak, that this attribution must be considered highly improbable. The presence of two postbaptismal anointings in the Apostolic Tradition can be explained by the complexity of its baptismal ritual which seems to be a conflation of different traditions. On the other hand, the Roman tradition of two postbaptismal anointings is probably due to the episcopal prerogative to administer the confirmation and to the concession given to presbyters to anoint the neophytes with the chrism at the baptisms administered by them. This presbyteral chrismation was afterwards extended to every baptism. Consequently, the origins of the Apostolic Tradition are far from certain and its Roman provenance is by no means proved.
Paliusz – współczesna forma i teorie o pochodzeniu
Superson, Jarosław A. (Polskie Towarzystwo Teologiczne, 2012)
For many centuries the Roman Catholic Church talks about the pallium and its origin. In the article in the chronological order there have been introduced the authors: P. de Marca, G. Moroni Romano, F. Vespasiani, R. Garrucci, Ch. de Rohault de Fleury, G. Morin, L. Duchesne, J. W ilpert, H. Grisar, A. J. Adam, J. Baudot, J. Braun, H. Leclercq, M. R ighetti, R. Lesage, B. Neunheuser, J. Lewandowicz, S. P iccolo Paci, who analysed the provenance of the Roman pallium. Research on the Roman insignia - a robe, just very intense in the second half of the nineteenth century and early twentieth century, have not elaborated the one theory, acceptable as a consensus for the scientific community. Hypothesis that the pallium was from St. Peter’s mantle is collectively rejected. Certificate of Constantinian donation is also negated. However the other theories seem remaining more or less probable, that does not mean that they are convincing. There are no historical sources read in a critically clear way, and it makes that all theories have some gaps.
Pojednanie publicznych pokutników w liturgii rzymskiej
Lijka, Kazimierz (Polskie Towarzystwo Teologiczne, 2012)
In the 4ᵗʰ century, when a time of freedom of Christian religion came, liturgical rites began to develop rapidly and this also applied to the liturgy of penance. At the time for heavy publicly known sins one needed to do public penance. On Ash Wednesday, one would be admitted within the group of penitents, and then on Maundy Thursday reconciliation took place. The first rites of such a celebration, comprised in Sacramentarium gelasianum from the 7ᵗʰ century, in later periods would become even more elaborate in the medieval pontificals. The Roman pontifical of 1596 took over the rites from the Pontifical of Durandus. The liturgy of public penitents lasted in certain places up to the 18ᵗʰ century. It was solemnly performed and presided over by a bishop, in the presence of the clergy, liturgical service and the faithful. In the rite published after the Second Vatican Council there is no mention of either public penitents or of the accompanying reconciliation rites.
Itinerarium liturgiczne po Rzymie
Pleskaczewska, Anna (Polskie Towarzystwo Teologiczne, 2012)
The article indicates places connected with appearance of the particular elements of the modern liturgy. It does not treat elements which existed earlier and do not exist at the present time. And so in St. Mary’s Major basilica appear: entrance song, Midnight Mass at Christmas, and procession on February 2; in St. Anastasia’s church the morning Mass at Christmas; in St. Peter’s basilica Mass on Christmas day and celebration of the feast of Exultation of the Cross in the West; in Lateran basilica appears Glory; St. Sebastian’s catacombs explain common celebration of St. Peter’s and St. Paul’s on June 29 and Pantheon initiates solemnity of All Saints.
Rzymska liturgia stacyjna
Mieczkowski, Janusz (Polskie Towarzystwo Teologiczne, 2012)
The papal stational liturgy in Rome was a particular kind of worship service from the Christian Antiquity to the XIV century. Its essential elements are four. Its always took place under the leadership of the pope or his representative. This form of liturgy was mobile: it was celebrated in different basilicas or churches of Rome. Third, the choice of church depended on the feast, liturgical seasons or commemoration being celebrated. Fourth, the stational liturgy was the urban liturgical celebration of the day. The highpoint of this system was Lent. Throughout the entire system Church of Rome manifested its own unity. The station was usually the Pope’s solemn mass in the stational church for the whole city. But on certain days in the year the Pope went in another church (collecta), from which a solemn procession was made to the stational church.

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