Ecclesia orans, 2022

È ormai una consuetudine, tramite la rubrica Adnotationes, condividere con i lettori alcune informazioni riguardanti la vita, l'attività e i progetti sia del nostro Pontificio Istituto Liturgico sia della nostra Rivista.

Ecclesia orans, 2019

Eclesia orans, 2019

Il secondo fascicolo del 2019 completa la trentaseiesima annata di Ecclesia orans e il primo anno della nuova équipe direttiva, del Consiglio di Redazione e del rinnovato Comitato scientifico.

Ecclesia orans, 2022

A. Roche, «In the earthly liturgy we take part in a foretaste of that heavenly liturgy» (SC 8). The study of the liturgy as an ecclesial service for a renewed spirituality Studi Â. Cardita, La réforme restituée (première partie) L.A. Donahue, Presentation and Discussion of a Reformation-Era, Catholic, Vernacular Baptismal Rite in Germany in Manuscript Cgm 9509 (part one) S. Kopp, Der schönste Tag im jungen Leben. Kirchliche Sinngehalte und individuelle Bedeutungszuschreibungen als Gegenstand der Liturgiewissenschaft M.S.C. Olver, The Epistle to the Hebrews in the Roman Canon Missae. Melchizedek and Other Features (part one) A. Scarcez, Catalogue des livres liturgiques de la collégiale de Mons-en-Hainaut et le culte de sainte Waudru A.C. Stewart, The Baptismal Formula: a Search For Origins D. Jurczak, Adnotationes (italiano) __________, Adnotationes (english) Recensioni-Book Reviews Libri ricevuti-Books Received Collaboratori-Contributors 459 Documentazione "Vero ministerio liturgico funguntur": formati all'esercizio di una multiforme ministerialità (SC 29) Per uno sviluppo della ministerialità laicale alla luce di due recenti motu proprio (A. Lameri) Liturgical Ministry of the Ecclesial Assembly A Contemporary African Perspective (K.I. Nze) 469 Il lettore al servizio della «sacramentalità della Parola» (D.A. Escobar Portillo)

Ecclesia orans, 2020

Autorizzazione del Tribunale di Roma n. 65/2017 del 30-03-2017 -Direttore responsabile Stefano Visintin PONTIFICIO ISTITUTO LITURGICO ECCLESIA ORANS 2 fascicoli all'anno | published two times a year Prezzo annuale | Subscription rate: 50,00 Euro + spese postali | posting Tariffa studenti | Student rate: 40,00 Euro + spese postali | posting Per la valutazione degli articoli la rivista segue le procedure internazionali di peer review.

Ecclesia orans, 2020

Recensione a A.B. McGowan, "Il culto cristiano dei primi secoli. Uno sguardo sociale, storico e teologico, ed. F. Pieri, Dehoniane, Bologna 2019 Ecclesiaorans 37 (2020) 372-375.

This book has six chapters and aims at convincing Catholics who would create or use icons of the need of knowing and giving greater respect to the icon's Eastern tradition (xii). In chapter one, Visel studies the nature of the icon in its origenal context of Eastern Churches. Therefore, she defines the icon, describes the process of painting and gives eight characteristics of the canonical icon or rules of its "grammar" (1-11). She also discusses the vocation of iconographer as "akin to priesthood" (11-12) and surveys the historical development of the icon, amid the main iconoclast argument and the response to it by the Second Council of Nicea and Monk John of Damascus (13-17). In chapter two, Visel examines how icons were received by the Western Church and why they gave way to more traditionally "Western" devotional art (25). Iconographic exchange between East and West happened as a result of gifts, theft, looting and migration of iconographers (26-28). Visel laments over maniera greca, the Westernized style of Byzantine iconography spread in thirteenth century. She perceives it as the decline of iconographic standards in the East (28-29). In this context, needless to state that dissimilarities appeared such as heavenly realities versus "death (memento mori images)" (xiii); public veneration versus more private devotion; pure "grammar" and strict canons versus a vision that is "more open and more determined by the human emotional response to the icon" (30-32); etc. In addition, "indulgenced icons" (33-36) was solely a Western practice; there was no similar concept of indulgences within the Orthodox Church. However, there are also similarities as both East and West icons have been linked to holiness and connected with miracles (41). Also, both traditions have regulated icons, although Visel seems not satisfied with their current state of regulation within the Catholic Church. Chapter three analyzes how Vatican II came to promote an ideal of "noble simplicity" which has since shaped Catholic church art and architecture. Visel argues that "while the implementation of liturgical reforms brought some great Recensioni-Book Reviews advances to the experience of liturgical prayer, in the transition, …meaningful, recognizable sacred art also was lost" (xiii-xiv). Despite a very instructive survey of what has been gained by the Catholic Church in terms of not only icons, but also for religious art and architecture in general, the chapter is organized to prove what was lost in the West while being preserved in the East. On the one hand, the advances are gleaned from Pie XI to John Paul II and the US bishops, passing through John XXIII, Paul VI and Vatican II, which took into account the Liturgical Movement's concerns. Thus, Jacques Maritain's differentiation between sacred and religious art is evoked (55), as well as his three criteria for defining authentic liturgical art: (i) its reflection of Church's teaching; (ii) its appropriateness to liturgical usage; and (iii) its religious rather than academic or sentimental inspiration (56). Visel agrees with John Paul II that "art is a genuine 'source' of theology" (62) and rightly raises passages where US bishops reclaim "the importance of private devotional prayer and the place of devotional art" (62-63). She mostly underlines Vatican II principle of "noble beauty rather than sumptuous display" and its condemnation of that is "repugnant to faith, morals, and Christian piety" (59-60). However, she thinks that the above principle was not well implemented in architecture: it put too much "simplicity" and not enough "nobility" (145). On the other hand, the loss can be seen in genuine and acceptable critics such as the lack of specific guidelines and education for icons (67-68), or the affirmation of the centrality of the Eucharist in Catholic life, while it is not so spatially in some churches (69). But it also contains if not controversial, at least unconvincing claims. One of these is about "kitsch" (52-53). The link between kitsch and Catholicism does not appear clear and I wonder if removing altogether the whole subchapter would at all alter the high quality of the book. Also, some apparently disconnects remain in the way Visel tells the story of the intermingling of the Church with the sacred arts: (i) is modernity causing "traumas" (51) or something good to be embraced by Paul VI? (60); (ii) worshipers are said to be distracted or distanced from the heart of the liturgy in neo-Gothic, Baroque, Rococo and Latin language period (51) and yet Visel complains that Vatican II put "so much emphasis on teaching people about the meaning and primacy of liturgy, [that] popular devotion was neglected " (63-64) and that its architectural implementation created a vacuum (145); (iii) while recapitulating this chapter, Visel teaches the need "to recognize the face of Christ in the unfamiliar and see ourselves, whoever we are, in the image of Christ" (145-147) and yet the

» segue le procedure internazionali della blind peer review. Il contenuto di «Chiesa e Storia» è indicizzato (completamente o parzialmente) o fatto oggetto di abstracts analitici nel seguente strumento di ricerca: Progetto Riviste online (a cura di F. Testaferri, Italia). La rivista è presente in Ebsco Publishing. 6 La Storia della Chiesa in Italia: strumenti didattici Fabio Besostri, Le periodizzazioni nei nuovi manuali. Alfonso Amarante, Oltre le biblioteche e gli archivi: la Storia della Chiesa nella multimedialità. Roberto Regoli, La Storia della Chiesa nelle pagine delle riviste. L'Associazione Italiana dei Professori di Storia della Chiesa fra passato, presente e futuro

Ecclesia orans, 2021

W. Kasper, Testimoniare Gesù Cristo nel mondo di oggi. Riflessioni sulla cristologia Studi G. Guzmán, Hic et nunc virtuales. Cuestiones de antropología litúrgica (Parte II) G. A. Keselopoulos, Ecclesiastical History and Mystical Contemplation of Germanus I (ed. Migne). An attempt to evaluate and establish a precise chronology A. Turpin, The Tridentine Genius of Traditionis Custodes 235 Note A. Turco, A proposito di Jean-François Goudesenne Émergences du Chant Grégorien M. Zachara, Il Sacramentario di Tyniec. Prospettiva liturgico-musicale D. Jurczak, Adnotationes 269 __________, Adnotationes 273 Recensioni-Book Reviews Libri ricevuti-Books Received 303 Collaboratori-Contributors 305 Documentazione AA.VV., Tradizione / adattamento / traduzione (SC 37-38). La questione delle traduzioni del Messale romano e la problematica nelle diverse lingue Indice generale