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This article aims to show the origin of the rite of the adoration of the Cross in the Good Friday liturgy. For this purpose we will examine the Roman, Gallican and Mozarabic liturgies. From the documents studied we find that up to the 7th century no specific liturgy is known. In Rome the sacramentary Gelasianum Vetus is the first liturgical book to mention a liturgy of the Word for this day followed by a rite of veneration of the Cross and by the communion of the faithful. The history of this rite is linked to the worship of the relic of the true Cross practised in the stational liturgy of the Pope. The relic was taken in procession from the Basilica of St. John Lateran to the Basilica of the Holy Cross in Jerusalem, where it was deposited on an altar. In the early 8th century, the Ordo romanus XXIII testifies to this Papal liturgical practice, following the description made by Egeria of the Holy Week rites in Jerusalem in the late 4th century. The Gallican liturgy knows of no rite of adoration of the Cross. In the Hispanic tradition, the origin of the Good Friday rites is related to the Offices of Lauds, Terce and None, where the predominant theme is the Passion of Christ. The author concludes, therefore, that the rite of the adoration of the Cross was not born in Rome or in Spain, but was a development of the veneration of the relic of the Holy Cross and of the Divine Office, respectively.

2022-11-18T14:15:59Z

https://doi.org/10.34632/didaskalia.2006.1720

Mazza, Enrico

Sermão de Frei Francisco Foreiro aos Padres Conciliares de Trento

No summary/description provided

2022-11-18T14:15:59Z

https://doi.org/10.34632/didaskalia.2006.1721

Carreira, José Nunes

Una domus et ecclesia Dei in saeculo: leitura sócio-antropológica do projecto de ecclesia de S. Cipriano de Cartago

St. Ciprian was bishop of Carthage at a time (248-258) when the catholic Church was faced with a double challenge: on the one hand, the crisis of unity and integrity of the Christian community, manifest in internal divisions and numerous lapsi resulting from the test of persecution; on the other, the need to redefine the ‘frontiers’ and ‘gateways’ of the relationship between the Church and secular society. In response to this double challenge Ciprian put forward an ecclesial practice based on the metaphor “domus-home” through which he sought both to redefine the conditions for belonging closely to the Ecclesia (extra ecclesiam nulla…) and to permit a risk-free opening to the outside world (ecclesia in saeculo).

2022-11-18T14:15:59Z

https://doi.org/10.34632/didaskalia.2006.1722

Lamelas, Isidro Pereira

Rétribution et jugement de Dieu en Rm 1-3: enjeux du problème et proposition d’interprétation

No summary/description provided

2022-11-18T14:15:59Z

https://doi.org/10.34632/didaskalia.2006.1723

Alleti, Jean-Noël