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Skip histtoria main content. Log In Sign Up. Certiores effecti, issued in by Pope Benedict XIV reignedis not one of them, given that the liturgical abuse it censures remains years later!
In this short encyclical, Benedict XIV encourages priests to administer Holy Communion to the faithful from hosts consecrated at the same Mass rather than from hosts retrieved from the tabernacle. Because the encyclical is difficult to obtain in the original Latin, and as I am unaware of an extant English translation of it in full, I append the full text in Latin and English my translation.
Its Origins and Development Missarum Sollemnia [revised and abridged edition in one volume, ed.
Worship, Aesthetics and Praxis. Essays in Honor of Nathan D. Liturgy Training Publications, Yet the frequency of reception sharply declined in some places.
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Already Chrysostom, among the Greeks, complained: And this demand was repeated time and time again till the very height of the Middle Ages, sometimes with the addition of Maundy Thursday. In the Carolingian reform the attempt was made to re-introduce Communion every Sunday, especially on the Sundays of Lent, but the result was at best temporary. From the eighth century onward, the actuality seems generally not to have gone beyond what the Lateran Council of established as a new minimum: Herder, ; reprint, Powers Lake ND: Raymond Van Dam trans.
Once infrequent Communion became prevalent, the priest-celebrant not only offered Mass, he re- ceived Communion as a proxy dde the assembly. Protestant and Jansenist challenges The Protestant Reformation challenged the whole sacramental system, with some early Protestants denying the need for Communion alto- gether. Not surprisingly, the Council of Trent reaffirmed the importance of the Eucharist.
As to the matter of holy Communion, the council fathers stated: Partaking of the Sacrament only once 5 In early-medieval Ireland, for example, great emphasis was placed on spiritual preparation for reception at Easter, Pentecost, Christmas, and some local feast days.
University of Notre Dame Press, McHugh and Charles J.
Principles and Guidelines 17 December This provoked controversy in certain Italian ecclesiastical circles, where authors with Jansenist tendencies harshly criticized Muratori. The main point of the encyclical is given in the third paragraph: Albrizzi,my Eng. Bibliotheca Ephemerides Liturgicae Subsidia 13 Rome: This recommendation was repeated in a Instruction of the Sacred Congregation of Rites,19 and again in the General Instruction of the Roman Missal GIRM published in and in its revised edi- tions of and Conciliar, Papal, and Curial Texts, trans.
The subsequent quotations from the liturgy Constitution are likewise drawn from this edition. Communion is thus a clearer sign of sharing in the sacrifice that is actu- ally being celebrated.
This is regrettable, for it compromises the sign value of the Eucharist as the sacrificial banquet of the New Covenant, a communal partaking of that which by its nature is meant to be broken and distributed to those present.
Father Robert Taft, S. The reason for disapproval is obvious to anyone familiar with eucharistic theology. United States Conference of Catholic Bishops,but erroneously indicating the publication year of Certiores effecti as and that of Mediator Dei as The symbolism of a common partaking of a common meal is completely destroyed. Holy Communion is the ecclesial communion of the faithful with one another in Christ by sharing together the fruits of his sacrificial heavenly banquet they are offering together.
Communion from the tabernacle can hardly claim to signify this. The habitual use of hosts consecrated at a previous Mass obscures the fact that Holy Communion is the sacrificial sacrament of the sacramental sacrifice.
When the unity of the two essential elements of the Eucharist—the offering of the covenant sacrifice and the communion in the sacrificial food—is lost, distor- tions arise. For example, where Communion services are commonplace as a result of the priest shortage, it may be hisotria whether half of the assembly has more than the vaguest glimmerings of perception of the theological difference between the Mass and a Communion service.
As one liturgist remarks: Paulist Press, Moreover, taber- nacle Communion compounds the common misunderstanding of the Eu- charistic Prayer as simply as a means to consecrate the bread and wine. A New English Translation, ed. Edward Foley Collegeville MN: This in turn jeopardizes the recognition of the role of all the baptized as well as that of the ordained priest in offering the Eucharistic Sacrifice.
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Without question, the normative liturgical practice should be to consecrate enough bread so as to obviate the need for Liutrgia nion from the tabernacle. Vatican Polyglot Press,General Introduction, 5. Conse- 30 Another, slightly less authoritative version of the Latin text is avail- able in Magnum Bullarium Romanum, vol. Gosse,available at http: Therefore, Venerable Brothers, to you we address Our discourse so that also in this case you do not overlook even the least part of your Pastoral duties.
For the licitas esse existimandas. Si quis dixerit, Missas, in Masses in which the priest alone com- quibus solus Sacerdos Sacramentaliter municates sacramentally are illicit and communicat, illicitas esse, ideoque ab- are therefore to be abrogated, let him be rogandas: Optaret quidem spirit with which they pronounced: Siquidem veteri desire but will, rather, facilitate it.
Sin autem iidem ideles ita to the Holy Banquet.
Eucharist with due devotion. Quae qui- be no schisms among you: Pontiicatus Nostri Anno Tertio. Remember me on this computer. Enter the email address you signed up with and we’ll email you a reset link.
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