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Geneza i historia fermentum

100%
Mieczkowski J.
Ruch Biblijny i Liturgiczny
|
2010
|
vol. 63
|
issue 2
EN
Since the priests who serve the titles cannot be with the Pope at his solemn Sunday mass, he sends to each of them a particle of the bread which he has just consecrated, and this particle is called fermentum. It is carried by acolytes in linen bags to the churches inside the city, and when the celebrant receives it he places it in the chalice. This unites his mass with that of the pope. Introduction of this custom is attributed by Liber Pontificalis (VI century) to Miltiades (311–314) and to Siricius (384–399). Such fermentum disappeared in the VII century, surviving only in the case of a stational mass celebrated in the absence of a pope by a priest or bishop, and for the mass celebrated by priests in their own churches on Holy Saturday. The custom of such fermentum lasted in Rome to the VIII or IX century. At this time appeared a new custom – sancta. It was the fragment reserved from the Eucharist consecrated at the last mass in that church, and brought to the altar at the introit (or offertory) to symbolize the perpetual identity of the sacrifice offered in the Eucharist, was placed in the chalice to partake. The longest, to the XIII or XIV century, fermentum survived in the holy orders bishops, priests and consecrated maids.
PL
Since the priests who serve the titles cannot be with the Pope at his solemn Sunday mass, he sends to each of them a particle of the bread which he has just consecrated, and this particle is called fermentum. It is carried by acolytes in linen bags to the churches inside the city, and when the celebrant receives it he places it in the chalice. This unites his mass with that of the pope. Introduction of this custom is attributed by Liber Pontificalis (VI century) to Miltiades (311–314) and to Siricius (384–399). Such fermentum disappeared in the VII century, surviving only in the case of a stational mass celebrated in the absence of a pope by a priest or bishop, and for the mass celebrated by priests in their own churches on Holy Saturday. The custom of such fermentum lasted in Rome to the VIII or IX century. At this time appeared a new custom – sancta. It was the fragment reserved from the Eucharist consecrated at the last mass in that church, and brought to the altar at the introit (or offertory) to symbolize the perpetual identity of the sacrifice offered in the Eucharist, was placed in the chalice to partake. The longest, to the XIII or XIV century, fermentum survived in the holy orders bishops, priests and consecrated maids.
2
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Episcopus, presbyter, sacerdos, diaconus: niektóre wyjaśnienia papieża Innocentego I w Liście do Decencjusza, biskupa Gubbio

82%
Turek W.
Vox Patrum
|
2017
|
vol. 67
653-671
EN
In his Letter to Decentius, Bishop of Gubbio, Pope Innocent I discusses some liturgical questions and specifies the competences of the representatives of the clergy of the time in this regard. First of all, however, he demonstrates the par­ticular link of the community of Rome with the figure of St Peter, which gives rise to the very special role of the Bishop of Rome in relation to other communities, especially in the West. He then concentrates especially on the duties and rights of bishops (episcopi), the principal shepherds and administrators of the divine gifts; on the basis of Sacred Scripture and Tradition he places them at the head of the ecclesiastical hierarchy. Presbyters (presbyteri) are then considered; to them the author of the Letter attributes a significant role especially in teaching and in the celebration of the Eucharist and Baptism. Confirmation is celebrated by the bishop; presbyters, even though they are priests (sacerdotes), do not possess the fullness of the priesthood. The term sacerdos is usually used in reference to bi­shops and presbyters; however, at times it is reserved to bishops, as, for example, in the discussion on the theme of the beginning of public penance and the admis­sion of the repentant Christian to the community on Holy Thursday.
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