Canon (mesă): Diferență între versiuni

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(Pagină nouă: {{Traducere EN}} The '''canon''' (Latin for “rule” or “model”) '''of the Mass''' is a common Western term for the anaphora or eucharistic prayer. It has also been called the ...)
 
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{{Traducere EN}}
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{{Îmbunătăţire}}
  
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The '''canon''' (Latin for “rule” or “model”) '''of the Mass''' is a common Western term for the anaphora or eucharistic prayer. It has also been called the ''Canon actionis'' (Canon of action), ''Prex canonica'' (canonical Prayer), ''Praedicatio canonis'' (canonical foretelling), ''Prex'' (prayer), ''Prex mystica'' (mystical Prayer), and ''Praedicatio'' (foretelling).  
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'''Canonul''' (latinescul pentru “regulă” sau “model”) '''Mesei''' este un termen occidental răspândit pentru anafora sau rugăciunea euharistică. A mai fost numit şi ''canon actionis'' (canonul acţiunii), ''prex canonica'' (rugăciune canonică), ''praedicatio canonis'' (prezicere canonică), ''prex'' (rugăciune), ''prex mystica'' (rugăciune mistică) şi ''praedicatio'' (prezicere).
  
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==Roman Canon==
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==Canonul roman==
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Parts of the canon of the Roman rite are attested to as early as the ''De sacramentis'' of St [[Ambrose of Milan]] in the late fourth century. The author of the Roman canon is unknown, although Pope [[Gregory the Dialogist]] tells us that the author was a ''scholasticus'', or “learned man.” The text of the canon has remained virtually unchanged since the papacy of the Dialogist. It likely dates from the first phase of the Latinization of the Roman liturgy. Enrico Mazza has argued that the Roman and Alexandrian anaphoras both developed from a common text.
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Cele mai vechi părţi componente ale canonului [[Ritul roman|ritului roman]] sunt de la sfârşitul secolului al IV-lea, din lucrarea ''De sacramentis'' a Sfântului [[Ambrozie de Milano]]. Autorul canonului roman nu este cunoscut, deşi Papa [[Grigorie Dialogul]] ne spune că autorul era un ''scholasticus'' sau “om învăţat.” Textul canonului a rămas practic neschimbat până în vremea Papei Grigorie Dialogul. Cel mai probabil. datează din prima etapă a latinizării liturghiei romane. Enrico Mazza a argumentat că anaforaua romană şi cea alexandrină s-au dezvoltat amândouă din acelaşi text.
  
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===Structure===
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===Structură===
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The structure of the Roman canon is as follows:
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Structura canonului roman este următoarea:
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*''Praefatio'' (the variable preface)
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*''Praefatio'' (prefaţa schimbătoare)
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*''Sanctus'' ("Holy, holy, holy....")
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*''Sanctus'' ("Sfânt, sfânt, sfânt....")
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*''Te igitur'' (“Therefore, most gracious Father, ….”)
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*''Te igitur'' (“De aceea, Părinte plin de har, ….”)
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*''Memento'' dei vivi (commemoration of the living)
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*''Memento'' dei vivi (pomenirea viilor)
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*''Communicantes'' (commemoration of the Saints)
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*''Communicantes'' (pomenirea sfinţilor)
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*''Hanc igitur'' (“Graciously accept….”)  
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*''Hanc igitur'' (“Cu mulţumire să primim….”)
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*''Quam oblationem'' (“O God, deign to bless….”)
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*''Quam oblationem'' (“Doamne, binevoieşte să binecuvintezi….”)
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*''Qui pridie'' (the Institution narrative, beginning “Who, the day before he suffered….”)
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*''Qui pridie'' (the Institution narrative, beginning “Cel, care în ziua de dinainte a suferit….”)
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*''Unde et memores'' (“Mindful therefore….”)
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*''Unde et memores'' (“De aceea cu grijă….”)
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*''Supra quae'' (“Deign to regard….”)
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*''Supra quae'' (“Binevoieşte să priveşti….”)
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*''Supplices te rogamus'' (“Most humbly we implore you….”)
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*''Supplices te rogamus'' (“Cu umilinţă te rugăm….”)
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*''Memento'' dei defunti (Commemoration of the departed)
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*''Memento'' dei defunti (Pomenirea celor plecaţi)
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*''Nobis quoque pecatoribus'' (“To us sinners also”)
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*''Nobis quoque pecatoribus'' (“Şi nouă celor păcătoşi”)
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*''Per quem haec omnia'' (“Through him….”)
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*''Per quem haec omnia'' (“Prin El….”)
  
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==Sources==
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==Izvoare==
 
*Enrico Mazza, ''The Origins of the Eucharistic Prayer'' (Pueblo, 1995). ISBN 978-0814661192.
 
*Enrico Mazza, ''The Origins of the Eucharistic Prayer'' (Pueblo, 1995). ISBN 978-0814661192.
  
  
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[[Category:Liturgics]]
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[[Categorie:Liturgică]]
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[[Category:Western Rite]]
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[[Categorie:Ritul occidental]]
  
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[[en:Canon (mass)]]
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trebuie combinat cu urmatorul. Vezi comentariu de la EN. Sau nu ???
 
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The liturgical rite of the [[Church of Rome]] is known as the '''Roman Rite''' (''Ritus Romanus'').
 
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==History of the Rite==
 
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Like other rites, the Roman Rite bears clear marks of its local origin. Wherever it may be used, it is still Roman in the local sense, obviously composed for use in Rome. The Missal marks the Roman stations, contains the Roman saints in the Canon (See [[Canon_(mass)]]), honours with special solemnity the Roman martyrs and popes. Our feasts are constantly anniversaries of local Roman events, of the dedication of Roman churches (All Saints, St. Michael, S. Maria ad Nives, etc.). The Collect for Sts. Peter and Paul (29 June) supposes that it is said at Rome (the Church which "received the beginnings of her Faith" from these saints is that of Rome), and so on continually. This is quite right and fitting; it agrees with all liturgical history. No rite has ever been composed consciously for general use. In the East there are still stronger examples of the same thing.
 
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The Roman Rite evolved out of the (presumed) universal, but quite fluid, rite of the first three centuries during the (liturgically) almost unknown time from the fourth to the sixth. In the sixth we have it fully developed in the Leonine, later in the Gelasian, Sacramentaries. How and exactly when the specifically Roman qualities were formed during that time will, no doubt, always be a matter of conjecture. At first its use was very restrained. It was followed only in the Roman province. North Italy was Gallican, the South, Byzantine, but Africa was always closely akin to Rome liturgically.
 
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From the eighth century gradually the Roman usage began its career of conquest in the West. By the twelfth century at latest it was used wherever Latin obtained, having displaced all others except at Milan and in retreating parts of Spain. That has been its position ever since. As the rite of the Latin Church it is used exclusively in the Western provinces of the Roman Catholic Church, with three small exceptions at Milan, Toledo, and in the still Byzantine churches of Southern Italy, Sicily, and Corsica.
 
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During the Middle Ages it developed into a vast number of derived uses, differing from the pure form only in unimportant details and in exuberant additions. Most of these were abolished by the decree of Pius V in 1570. Meanwhile, the Roman Rite had itself been affected by, and had received additions from, the Gallican and Spanish uses it displaced. The Roman Rite is now used by every one who is subject to the pope's patriarchal jurisdiction (with the three exceptions noted above); that is, it is used in Western Europe, including Poland, in all countries colonized from Western Europe: America, Australia, etc., by Western (Latin) missionaries all over the world, including the Eastern lands where other Catholic rites also obtain.
 
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==Sources==
 
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*''The Catholic Encyclopedia'', 1913, with some modifications.
 
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[[Category: Western Rite]]
 

Versiunea de la data 1 octombrie 2009 17:47

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Canonul (latinescul pentru “regulă” sau “model”) Mesei este un termen occidental răspândit pentru anafora sau rugăciunea euharistică. A mai fost numit şi canon actionis (canonul acţiunii), prex canonica (rugăciune canonică), praedicatio canonis (prezicere canonică), prex (rugăciune), prex mystica (rugăciune mistică) şi praedicatio (prezicere).

Canonul roman

Cele mai vechi părţi componente ale canonului ritului roman sunt de la sfârşitul secolului al IV-lea, din lucrarea De sacramentis a Sfântului Ambrozie de Milano. Autorul canonului roman nu este cunoscut, deşi Papa Grigorie Dialogul ne spune că autorul era un scholasticus sau “om învăţat.” Textul canonului a rămas practic neschimbat până în vremea Papei Grigorie Dialogul. Cel mai probabil. datează din prima etapă a latinizării liturghiei romane. Enrico Mazza a argumentat că anaforaua romană şi cea alexandrină s-au dezvoltat amândouă din acelaşi text.

Structură

Structura canonului roman este următoarea:

  • Praefatio (prefaţa schimbătoare)
  • Sanctus ("Sfânt, sfânt, sfânt....")
  • Te igitur (“De aceea, Părinte plin de har, ….”)
  • Memento dei vivi (pomenirea viilor)
  • Communicantes (pomenirea sfinţilor)
  • Hanc igitur (“Cu mulţumire să primim….”)
  • Quam oblationem (“Doamne, binevoieşte să binecuvintezi….”)
  • Qui pridie (the Institution narrative, beginning “Cel, care în ziua de dinainte a suferit….”)
  • Unde et memores (“De aceea cu grijă….”)
  • Supra quae (“Binevoieşte să priveşti….”)
  • Supplices te rogamus (“Cu umilinţă te rugăm….”)
  • Memento dei defunti (Pomenirea celor plecaţi)
  • Nobis quoque pecatoribus (“Şi nouă celor păcătoşi”)
  • Per quem haec omnia (“Prin El….”)

Izvoare

  • Enrico Mazza, The Origins of the Eucharistic Prayer (Pueblo, 1995). ISBN 978-0814661192.
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