BENEDICTVS PP XVI - LITVRGIA ET TRADITIO

BENEDICTVS PP XVI - LITVRGIA ET TRADITIO [I]

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BENEDICTVS PP XVI - LITVRGIA ET TRADITIO [II]

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BENEDICTVS PP XVI - LITVRGIA ET TRADITIO [III]

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BENEDICTVS PP XVI - LITVRGIA ET TRADITIO [IV]

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BENEDICTVS PP XVI - LITVRGIA ET TRADITIO [V]

BENEDICTVS MAGNVS

Il fanone papale

Ufficio delle Celebrazioni Liturgiche del Sommo Pontefice: Il fanone (dal latino fano, panno) è un ornamento liturgico specifico del Romano Pontefice. Alcuni lo fanno derivare dall’amitto, altri dal manipolo, altri ancora ritengono che derivi dall’ ephod ebraico. E’ costituito di una doppia mozzetta a forma circolare. Le sue due parti, prima unite tra loro, furono separate da Pio X (1903-1914) per maggiore praticità. E’ tessuto con sottilissima seta a strisce perpendicolari di colore rosso, bianco, giallo-oro e amaranto.

Lo si indossa ponendo la parte inferiore sull’alba, dopo la croce pettorale e prima della stola, facendo ricadere la parte superiore, sulla quale è ricamata una croce raggiata, sopra la pianeta o la casula. Probabilmente, in origine, non è che l’anagolagium di cui parla il I Ordo Romanus (n. 34), allora comune anche agli altri chierici[1]. Restò di pertinenza esclusiva del Pontefice tra il sec. X e XII: tale era già al tempo di Innocenzo III (1206)[2], che ne parla in questo senso. Anche nei famosi Ordines Romani numero XIII (s. XIII) e XIV (prima metà del XIV) si parla del fanone. Circa la sua forma più antica non si hanno informazioni sicure; sembra che fino al sec.XV avesse piuttosto la forma quadrangolare.

Nell’Ordo XIII troviamo il fanone tra i paramenti e le vesti adoperate dal neo eletto Romano Pontefice: “Dum electus in papam presbyter fuerit consecrandus, talis ordo debet servari. Primo idem electus dicit Psalmum Quam amabilia, etc., calcabitur sandaliis et caligis, et lotis manibus induetur omni ornamento suo, scilicet primo alma, cingulo, cum subcinctorio, postea pectorale, demum fanone, postea stola, deinde tunicella, et postea dalmatica. Subsequenter recipit chirotechas, et demum casulam et mitram in capite sine pallio et annulo pastorali, quae postea recipiet in loco suo; et vestimenta erunt coloris tempori convenientis” (Ordo Romanus XIII vel Caeremoniale Romanum editum iussu Gregorii X, PL 78, 1108). Nell’ Ordo XIV si parla dell’uso del fanone nella lavanda dei piedi[3] e quando il Pontefice pranzava in pubblico[4]. Vi è notizia che sia Clemente IV (+ 1268) che Bonifacio VIII (+ 1303) siano stati sepolti con il fanone sul capo (cf. S. PICCOLO PACI, Storia delle vesti liturgiche, Ed. Ancora, Milano 2008, 352).

E' stato abitualmente indossato dai Pontefici fino a Giovanni Paolo II. Benedetto XVI ha inteso conservare l’uso di questa semplice veste liturgica, che nel corso dei secoli si è arricchita di un significativo valore simbolico: lo scudo della fede che protegge la Chiesa. In questa lettura simbolica, le fasce verticali di colore oro e argento esprimerebbero l’unità e l’indissolubilità della Chiesa latina e orientale, che poggiano sulle spalle del Successore di Pietro. A volte si afferma che il fanone rappresentasse lo scudo della fede che protegge la Chiesa cattolica.  
 

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[1] Cf. M. RIGHETTI, Storia liturgica I, Ed. Ancora, Milano 1964, 592.

[2] “Dopo l’alba e il cingolo il pontefice Romano mette l’orale, che avvolge intorno al capo e ripiega sulle spalle seguendo l’ordine del pontefice della Legge, che dopo la cordicella stretta e la fascia metteva l’ephod, cioè il sovra omerale, al cui, al cui posto oggi abbiamo l’amitto” (Innocenzo III, Il sacrosanto mistero dell’altare (De sacro altaris mysterio), cap. 53)

[3] LXXXIV De Mandato fiendo in die Jovis sancto rubrica: “Missa igitur solemniter peracta, indutus pontifex, sicun cantavit, ascendit ad palatium, comitantibus eum tam episcopis quam presbyteris et diaconibus, omnibus peractis secundum ordinem suum. Pontifex vero ingreditur basilicam sancti Laurentii de Palatio, vel capellam sancti Martini, si est ad sanctum Petrum; et exuit planetam, et assumi sibi mantum in scapulis; impositio super caput suum fanonem cum mitra facit Mandatum, duodecim subdiaconibus rochetum cum superpelliceo portantibus (Ordo Romanus XIV vel Ordinarium S.R.E. auctore, ut videtur, Jacobo Caietano cardinale, PL 78, 1207). (prima metà s. XIV)

[4] XLIII. De solemnitatibus, indumentis et paramentis domini papae, et cardinalium, et praelatorum, quae fiunt in mensa.  (...) Et attende quod dominus papa, dum est in mensa, est indutus omnibus paramentis missalibus, exceptis casula, pallio et chirothecis; et tenebit mantum ad scapulas, et fanonem in capite cum mitra desuper...” (Ordo Romanus XIV vel Ordinarium S.R.E. auctore, ut videtur, Jacobo Caietano cardinale, PL 78, 1139). (prima metà s. XIV)

Ordinatio episcoporum in Epiphania Domini [Romae A. D. 2013]

Ordinatio episcoporum in Epiphania Domini [Romae A. D. 2013]

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Nativitas Domini A. D. 2012 - Fanon

L'Osservatore Romano: Un’ultima parola sulle vesti liturgiche. In occasione delle canonizzazioni del 21 ottobre scorso, Benedetto XVI ha indossato il fanone, una mantellina molto semplice e leggera che, a partire dal X-XII secolo, è stata utilizzata come veste liturgica tipicamente papale. Lo farà di nuovo? 

Nativitas Domini A.D. 2012 - Fanon

Mons. Guido Marini: Accadrà nelle due grandi solennità della notte di Natale e dell’Epifania. Il termine fanone deriva dal latino e significa “panno”. È stato abitualmente indossato dai Pontefici fino a Giovanni Paolo II. Benedetto XVI ha inteso conservare l’uso di questa semplice e significativa veste liturgica. Nel corso del tempo si è sviluppata una simbologia in relazione a questo indumento. Si dice che rappresenterebbe lo scudo della fede che protegge la Chiesa. In questa lettura simbolica, le fasce verticali di colore oro e argento esprimerebbero l’unità e l’indissolubilità della Chiesa latina e orientale, che poggiano sulle spalle del Successore di Pietro. Mi pare una simbologia molto bella. Ed è davvero significativo ricordarla durante l’Anno della fede. 

Hebdomada Sancta in Roma A. D. 2012

Notificazione (Mons. Guido Marini)

Sito web dedicato (Vatican)

Ceremony of Papal Inauguration of Pope Benedict XVI [24.04.2005]

Pope Benedict XVI: The first symbol is the Pallium, woven in pure wool, which will be placed on my shoulders. This ancient sign, which the Bishops of Rome have worn since the fourth century, may be considered an image of the yoke of Christ, which the Bishop of this City, the Servant of the Servants of God, takes upon his shoulders. God’s yoke is God’s will, which we accept. And this will does not weigh down on us, oppressing us and taking away our freedom. To know what God wants, to know where the path of life is found – this was Israel’s joy, this was her great privilege. It is also our joy: God’s will does not alienate us, it purifies us – even if this can be painful – and so it leads us to ourselves. In this way, we serve not only him, but the salvation of the whole world, of all history. The symbolism of the Pallium is even more concrete: the lamb’s wool is meant to represent the lost, sick or weak sheep which the shepherd places on his shoulders and carries to the waters of life. For the Fathers of the Church, the parable of the lost sheep, which the shepherd seeks in the desert, was an image of the mystery of Christ and the Church. The human race – every one of us – is the sheep lost in the desert which no longer knows the way. The Son of God will not let this happen; he cannot abandon humanity in so wretched a condition. He leaps to his feet and abandons the glory of heaven, in order to go in search of the sheep and pursue it, all the way to the Cross. He takes it upon his shoulders and carries our humanity; he carries us all – he is the good shepherd who lays down his life for the sheep. What the Pallium indicates first and foremost is that we are all carried by Christ. But at the same time it invites us to carry one another. Hence the Pallium becomes a symbol of the shepherd’s mission, of which the Second Reading and the Gospel speak. The pastor must be inspired by Christ’s holy zeal: for him it is not a matter of indifference that so many people are living in the desert. And there are so many kinds of desert. There is the desert of poverty, the desert of hunger and thirst, the desert of abandonment, of loneliness, of destroyed love. There is the desert of God’s darkness, the emptiness of souls no longer aware of their dignity or the goal of human life. The external deserts in the world are growing, because the internal deserts have become so vast. Therefore the earth’s treasures no longer serve to build God’s garden for all to live in, but they have been made to serve the powers of exploitation and destruction. The Church as a whole and all her Pastors, like Christ, must set out to lead people out of the desert, towards the place of life, towards friendship with the Son of God, towards the One who gives us life, and life in abundance. The symbol of the lamb also has a deeper meaning. In the Ancient Near East, it was customary for kings to style themselves shepherds of their people. This was an image of their power, a cynical image: to them their subjects were like sheep, which the shepherd could dispose of as he wished. When the shepherd of all humanity, the living God, himself became a lamb, he stood on the side of the lambs, with those who are downtrodden and killed. This is how he reveals himself to be the true shepherd: “I am the Good Shepherd . . . I lay down my life for the sheep”, Jesus says of himself (Jn 10:14f). It is not power, but love that redeems us! This is God’s sign: he himself is love. How often we wish that God would make show himself stronger, that he would strike decisively, defeating evil and creating a better world. All ideologies of power justify themselves in exactly this way, they justify the destruction of whatever would stand in the way of progress and the liberation of humanity. We suffer on account of God’s patience. And yet, we need his patience. God, who became a lamb, tells us that the world is saved by the Crucified One, not by those who crucified him. The world is redeemed by the patience of God. It is destroyed by the impatience of man.

Press Photos at St Peter's Basilica

A Consistory between Tradition and Innovation

Msgr. Guido Marini: Down the centuries the Consistory for the creation of Cardinals has developed a particularly rich ceremonial form. In previous centuries the creation of Cardinals took place in a secret Consistory at which the Pope would announce the new cardinals’ names. Straight after the Consistory the new cardinals resident in Rome would be notified of their nomination by means of the “biglietto” — which in 1879 prompted Bl. Cardinal Newman to give his famous discourse.

That same day in the afternoon they would go to the Apostolic Palace to receive the red biretta from the Holy Father. Should a new cardinal who lived outside the city be unable to come to Rome, he would receive the biretta from the Pope through a special delegate. In such cases, he would have to promise to go to Rome within a year to receive his red hat and title in person from the Pope.

The subsequent Public Consistory would usually take place in St Peter’s Basilica but occasionally in the Sistine Chapel or in the Consistory Hall of the Apostolic Palace. Among the most moving moments in the ceremony would be the mention of the new cardinals’ act of obedience to the Pope, the imposition of the red hat (“galero”) and their prostration during the singing of the Te Deum, their heads completely covered by their hoods.

This was followed by the special rite of the aperitio oris (“opening of the mouth”), since, in the act of conferring the red biretta, the Holy Father had recommended to the new cardinals that they be shrewd and cautious in the use of words occlusio oris (“closing of the mouth”). The ceremony ended after the Pope had given a sapphire ring to each cardinal and assigned to him a titular church or deaconry.

After the Second Vatican Council the rites for the creation of new Cardinals, while preserving the essential elements, acquired a more modest, simplified form in comparison with the earlier rites. Indeed, although a distinction was no longer made between the public and secret Consistories, the oath, the imposition of the biretta (instead of the hat) and the designation of the title or deaconry were retained. However, the conferral of the cardinal’s ring took place at the Holy Mass that the Pope concelebrated with the new cardinals the day after the Consistory.

Paul VI used the revised text of the Rito (cf. Notitiae 5 [1969], 289-291) for the first time at the Consistory in June 1969. As Annibale Bugnini remarked, the wish to insert into a liturgical rite what in itself was not part of the liturgy was the guiding criterion for the elaboration of the new ritual. The intention was to give the Consistory a celebratory form but at the same time to avoid any element that might give the impression of a new ‘sacred order’ or a ‘sacrament of the cardinalate’ (La Riforma liturgica 1948-1975,CLV — Ed. Liturgiche, Rome 1983, p. 789, n. 15). Nevertheless the Consistory subsequently underwent further modifications which have brought it closer to being a true and proper Liturgy of the Word.

As Benedict XVI himself recalled, the Consistory “is an event that always inspires special emotion, not only in those who are admitted to the College of Cardinals with these rites but also throughout the Church, gladdened by this eloquent sign of Catholic unity. The ceremony's structure stresses the value of the task the new Cardinals are required to carry out in close cooperation with the Successor of Peter. It also invites the People of God to pray that in their service these Brothers of ours may remain ever faithful to Christ, if need be to the point of giving their lives, and that they may allow themselves to be guided by his Gospel” (Homily at the Ordinary Public Consistory, 24 November 2007).

In this regard and to emphasize the two aspects that must characterize the event — the new responsibility assumed by the cardinals and the context of prayer — after a few variations made in the practices of the most recent Consistories it was deemed appropriate to add a few small modifications which have recently been approved by the Holy Father.

First of all, since it is not a true and proper liturgical celebration the Holy Father wears choir dress (with a mozzetta and stole). Then at the beginning of the rite he pauses for a moment in silent prayer at the Confessio, above the tomb of St Peter.

For the two prayers at the beginning and end of the rite, the texts of 1969 that come from the great Roman euchological tradition have been used. These are texts of the Mass, on the occasion of the anniversary of the Bishop of Rome’s episcopal ordination, taken from the Veronense (the so-called “Sacramentarium Leonianum”). These orations speak explicitly of the powers entrusted to the Church, especially the power entrusted to Peter. Whereas in the initial prayer the Pope also prays directly for himself, as a successor of the Apostle, to carry out his office well, in the conclusive prayer the Pope invokes God’s blessings on the new cardinals.

The proclamation of the Word of God resumes the shorter form, like the rite of 1969, with the single Gospel passage (Mark 10:32-45). One Reading and the Psalm are omitted.

The cardinalatial ring is conferred on the new cardinal, together with the biretta and the title or deaconry, during the Consistory and no longer at Holy Mass the following day. The Consistory is consequently a celebration of thanksgiving to the Lord for the gift of the new cardinals to the Church and “an especially important and suitable opportunity to reaffirm our unity in Christ and to renew our common desire to serve him with total generosity” (Benedict XVI, Homily at the Ordinary Public Consistory, 24 November 2007).

At the beginning of the Mass the first of the new cardinals addresses a word of thanks to the Holy Father on behalf of them all. In the previous rite this greeting took place at the beginning of the Consistory.

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Interview with Msgr. Guido Marini, Master of Pontifical Liturgical Ceremonies for "Inside the Vatican" - The next consistory - changes and clarifications (by Włodzimierz Rędzioch)

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Concistoro Ordinario Pubblico per la creazione di nuovi Cardinali e per il voto su alcune Cause di Canonizzazione: a) notificazione; b) Libretto della Celebrazione; c) galleria fotografica.

The Consecration of Bishops - A. D. 1964 et A. D. 2011

Photo album

The Ressurexit Rite in modern Papal Liturgy

Inizio del Ministero Petrino del Vescovo di Roma Benedetto XVI

INIZIO DEL MINISTERO PETRINO
DEL VESCOVO DI ROMA
BENEDETTO XVI

Dalla copertura: Le celebrazioni dell’Ordo Rituum pro Ministerii Petrini Initio Romæ Episcopi, che hanno segnato l’inizio del Pontificato di Sua Santità Benedetto XVI, hanno già rivelato da stesse il valore e la ricchezza dell’Ordo.

Il presente volume di commento, articolato in quattro parti: storica, teologica, rituale e celebrativa, intende offrire la possibilità di cogliere ulteriormente le rilevanti novità dell’Ordo rispetto alla precedente prassi della liturgia papale e, al contempo, la sua profonda sintonia con la riforma liturgica del Concilio Vaticano II.

I riti del nuovo Ordo, come sua Santità Benedetto XVI li ha approvati e sopratutto presieduti e celebrati, veicolano e testimoniano una visione del primato petrino conforme al dato biblico, alla tradizione dei Padri della Chiesa e alla sostanziale comprensione che di tale ministero la Chiesa da sempre ha posseduto.

In questo modo, la liturgia dell’Ordo Rituum pro Ministerii Petrini Initio Romæ Episcopi può essere indicata come un legittimo luogo e un autorevole testimone capace di attestare e tramandare la visione cattolica del ministero petrino.

L’Ordo, per il particolare valore ecclesiale ed ecumenico che riveste, può essere considerato dono e stimolo non solo per gli storici, gli studiosi e tutti i fedeli, ma per le Chiese di Occidente e di Oriente.

In realtà i Riti dell’Inizio del Ministero Petrino, che i mezzi della comunicazione sociale hanno trasmesso in tutto il mondo nei giorni della Pasqua 2005, hanno voluto celebrare il del Cristo buon Pastore, che attraverso il ministero petrino affidato all’umile pescatore di Galilea e ai suoi successori, come Capo Collegio episcopale a guidare, insieme con i Vescovi membri del medesimo Corpo episcopale, il suo gregge verso il Regno nel cammino della storia. Presenza e ministero che hanno nella celebrazione liturgica la loro fonte e la loro attualità.

I riti dell’inizio del Pontificato, celebrati nello spirito della liturgia del Concilio Vaticano II, rimangono un segno e una speranza per il cammino della Chiesa nel mondo.

La lex orandi espressa dall’Ordo Rituum pro Ministerii Petrini Initio Romæ Episcopi possa essere luogo di incontro e punto di partenza per in rinnovato dialogo tra Chiese sorelle, nella ricerca della comunione visibile e nel riconoscimento di quel ministero posto dal Signore a servizio di tale comunione.

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Inizio del Ministero Petrino del Vescovo di Roma Benedetto XVI, Libreria Editrice Vaticana 2006, ss. 566.

Ks. Jerzy Stefański - Stolica Apostolska 'Sede Vacante'. Wybór Benedykta XVI

Dzięki uprzejmości ks. Jerzego Stefańskiego, publikujemy kolejny artykuł jego autorstwa. Tym razem autor omawia w nim czas, gdy Stolica Apostolska była w stanie wakatu po śmierci Sługi Bożego Czcigodnego Jana Pawła II, a także obrzędy wyboru jego następcy Ojca Świętego Benedykta XVI. Artykuł ten został pierwotnie opublikowany w książce: Odnowa liturgii trwa, Włocławek 2008 (s. 27-39).

Czas upływający od chwili zgonu papieża do dnia wyboru jego następcy określany jest tradycyjną, „techniczną” formułą jako Sede Vacante (odtąd = SV). Okres ten wypełniony jest szeregiem inicjatyw ustalonych przez prawodawstwo kościelne, które normuje dalsze, zwyczajne funkcjonowanie i zarządzanie Kościołem i zarazem zmierza do uporządkowanego przygotowania wyboru nowego papieża. Aktualnie obowiązujące są w tej materii postanowienia Jana Pawła II zawarte w Konstytucji Apostolskiej z dnia 22 lutego 1996 Universi Domnici gregis[1].

W naszej rozprawie[2] chcemy przybliżyć najważniejsze z tych wydarzeń wypełniających okres SV, kładąc punkt ciężkości na obrzędowych inicjatywach związanych z przygotowaniem i przebiegiem Conclave, które w dniu 19 kwietnia 2005 wybrało papieżem Benedykta XVI.

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[1] Zob. Johannes Paulus II, Constitutio Apostolica Universi Dominici Gregis, De Sede Apostolica vacante deque Romani Pontificis electione, 22 februarii 1996, w: AAS 88(1996)305-343 (odtąd = UDG).

Warto tutaj za powyższym dokumentem przypomnieć, że prawie wszyscy papieże XX wieku opublikowali relatywne rozporządzenia regulujące zasady wyboru nowego papieża, zob. np. Paulus VI, Constitutio Apostolica Romano Pontifici eligendo, 1 X 1975, w: AAS 67(1975)609‑645; Johannes XXIII, Motu proprio Summi Pontificis electio, 5 IX 1962, w: AAS 54(1962)632-640; Pius XII, Constitutio Apostolica Vacantis Apostolicae Sedis, 8 XII 1945, w: AAS 38(1946)65-99, itd.

[2] Niniejsze opracowanie jest częścią swoistego „tryptyku” artykułów na temat prawodawstwa, liturgii i zwyczajów związanych ze śmiercią i pogrzebem papieża, okresem Sede Vacante, Conclave oraz początkiem posługi nowego papieża. Część pierwszą związaną z obrzędami pogrzebowymi odnoszącymi się do osoby papieża, w oparciu o Ordo Exsequiarum Romani Pontificis z roku 2000 zob. J. Stefański, Liturgia pogrzebu papieża. W rocznicę śmierci Jana Pawła II (1978-2005), w: M. Olczyk, P. Podeszwa (red.), Evangelizare pauperibus, Gniezno 2007, ss.475-491. Część trzecia „tryptyku” omawia obrzędy liturgiczne związane z początkiem nowego pontyfikatu w oparciu o księgę Ordo rituum pro ministerii petrini initio Romani Episcopi, E Civitate Vaticana 2005, pp. 228. Ukaże się ona w Studia Gnesnensia.

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Całość artykułu można pobrać w sekcji z dokumentami portalu "Caeremoniale Romanum"

The Liturgy of Benedict XVI according to Guido Marini, his Master of Ceremonies

The Papal Ombrellino - Benedict XVI

From 'Catholic Encyclopedia': 'Two kinds of canopy are employed in processions of the Blessed Sacrament. One of small dimensions and shaped like an umbrella--except that it is flat and not conical is called an ombrellino. It is provided with a long staff by which it is held'.

Photo album

From: Abp A. J. Nowowiejski, "Wykład liturgji Kościoła katolickiego", t. II, s. 354-355:

Videos from papal solemn Vespers and Te Deum in 2007, 2008, 2009:

And from Corpus Christi Feast (22.05.2008):

Pope Benedict XVI - The Beauty of Papal Liturgy [Modern]

Photo album

'Habemus papam!' - Election of the Popes in history [videos]

From 'Catholic Encyclopedia': 'The supreme headship of the Church is, we have seen, annexed to the office of Roman bishop. The pope becomes chief pastor because he is Bishop of Rome: he does not become Bishop of Rome because he has been chosen to be head of the universal Church. Thus, an election to the papacy is, properly speaking, primarily an election to the local bishopric. The right to elect their bishop has ever belonged to the members of the Roman Church. They possess the prerogative of giving to the universal Church her chief pastor; they do not receive their bishop in virtue of his election by the universal Church' (see more: here and here)

From Pio XI to Benedict XVI

Pio XII

John XXIII

Paul VI

John Paul I

John Paul II

Benedict XVI

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Papal elections and conclaves by century