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Station days

Gregory the Great set the classic order of churches for the Lenten station days in the sixth century. ( The Procession of Saint Gregory to the Castle Sant'Angelo , c. 1465.) Sta...

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Gregory the Great set the classic order of churches for the Lenten station days in the sixth century. (The Procession of Saint Gregory to the Castle Sant'Angelo, c. 1465.)

Station days were days of fasting in the early Christian Church, associated with a procession to certain prescribed churches in Rome, where the Mass and Vespers would be celebrated to mark important days of the liturgical year.[1] Although other cities also had similar practices,[2] and the fasting is no longer prescribed, the Roman churches associated with the various station days are still the object of pilgrimage and ritual, especially in the season of Lent.

Ancient practice

Station days grew out of the early Christian practice of visiting the tombs of the martyrs and celebrating the Eucharist at those sites.[3] By the fourth century, the practice of carrying out an itinerary to various churches of the city began to develop during the days of Lent. In those days it became a tradition for the pope to visit a church in each part of the city and celebrate Mass with the congregation.

In the early centuries, the Lenten fast lasted all day, and so towards the evening, the Christians of Rome would begin to gather at a church known as the collecta ("gathering place"), where they would be joined by the assembled clergy of the city and the pope.[4] The procession would then move through the streets to the station church, not far away.[A] Having gathered at the daily statio ("standing place"), the pope would then celebrate a solemn Mass, and fragments of the Host were sent to the other stationes of the city in order to symbolize the unity of the city around its bishop.[4] After the conclusion of Vespers, the day's fast was broken with a communal meal.[4]

In the earliest form of the Lenten itinerary, only about twenty-five churches were assigned as stationes. More precisely, the statio was defined not as the church building, but the relics of the martyr whose relics were housed within.[4] (For example, rather than "Station at the Basilica of St. Anastasia", the station was considered to be "at St. Anastasia" herself.[4])

In the sixth century, Pope Gregory the Great fixed the classic order of these stations, and confirmed the tradition that the more solemn festivals of the liturgical year should be marked with the standard practices: assembling at Sext, continuing in procession to the statio, celebrating the Eucharistic liturgy, and finishing with Vespers.[4]

The practice of keeping stations continued beyond Lent into Eastertide. The stations for the Easter season proceeded in order of sanctity: from St. John Lateran, which is dedicated to Christ, the Savior, for the Easter Vigil, to St. Mary Major on Easter day, to the shrines of principal patrons of the city over the next three days: St. Peter, St. Paul, and St. Lawrence.[6]

Liturgical influence

The stational liturgy of the early Roman Church had an important part in determining the various readings for strong liturgical seasons, such as Lent. For example, in the pre-1970 Missal, the Gospel for the Thursday after Ash Wednesday was always Matthew 8:5–13, the healing of the centurion's servant. This reading was almost certainly chosen because the station of that day was San Giorgio in Velabro, where the relics of the soldier-saint George are kept.[7] Likewise, the station at Sant'Eusebio on Friday of the Fourth Week of Lent recalls the Gospel of that day, the raising of Lazarus, given the proximity of that church to the cemetery on the Esquiline.[6]

In addition to their influence on the lectionary, the station churches also left traces in the other texts of the Mass. A prominent example is the petition for "the protection of the Doctor of the Gentiles" (i.e. Saint Paul) in the collect of Sexagesima. This petition reflects the gathering of the Roman faithful at the Basilica of Saint Paul outside the Walls on Sexagesima Sunday.

It should also be noted that for the early centuries of the Roman Church, Mass was never celebrated on Thursdays.[2] Therefore, when the liturgy began to be celebrated on that day in the eighth century, new stations were added to the list which are later than the original stations as defined by Gregory the Great.[4]

Modern revival

Popes since John XXIII have revived the practice of visiting the station for Ash Wednesday, Santa Sabina all'Aventino.

The practice of keeping stations gradually waned in Rome, starting after the Gregorian reforms of the eleventh century began to place more emphasis on the pope as administrator, and papal liturgies began to be celebrated in private, rather than among the people of the city.[2] The keeping of stations ceased entirely during the Avignon papacy,[2] and left their trace only as notations in the Roman Missal.

After the Lateran Treaty of 1929 solved the Roman Question, Pope Pius XI and Pius XII encouraged a return to the ancient tradition by attaching indulgences for visiting the station churches of Lent and Easter.[8] Concrete gestures on the part of Pope John XXIII and Paul VI also began a revival, as John XXIII was the first pope in modern times to celebrate Ash Wednesday at Santa Sabina, and Paul VI visited Sant'Eusebio on its station day in 1967.[8]

The greatest impetus towards the recovery of the ancient tradition, however, has been the student-organized station church program put on by the Pontifical North American College.[9] The North American College has coordinated a public station Mass in English at all the station churches of Lent, from Monday to Saturday, every year since 1975.[B] In recent years, the Diocese of Rome too hosts Italian-language Lenten station Masses at the traditional evening hour.[8]

Seven Church Walk

In addition to the station churches, a long-standing Roman custom is to visit the four major basilicas and the three of the more important minor basilicas, in what is commonly called the Seven Church Walk. This is traditionally done on Wednesday of Holy Week. Outside of that day, the Church allows for the following indulgence:

A plenary indulgence is granted the Christian faithful who devoutly visit one of the four patriarchal basilicas in Rome and there recite the Our Father and the Creed: 1) on the basilica's titular feast; 2) on Sundays and the other 10 holy days of obligation;[10] 3) once a year or on any other day chosen by the individual Christian faithful.[11]

Indulgences

The fourth edition of the Enchiridion Indulgentiarum (1999) lists the following as an opportunity for the faithful to obtain a plenary indulgence:

33. Visita a los lugares sagrados ( Visitationes locorum sacrorum ) §2. ...[U] na indulgencia plenaria se concede a los fieles que asisten a las funciones sagradas celebradas en cualquier iglesia estacionaria en su día designado; si solo visitan la iglesia devotamente, la indulgencia será parcial . [ 12 ]

Iglesias de estación de Cuaresma y la Octava de Pascua

En algunos días, la lista de estaciones incluye más de una iglesia. La razón original era simplemente que la multitud sería demasiado grande para ser atendida si solo se utilizaba una iglesia, por lo que también se designó una alternativa. En tales casos, la más importante (es decir, la estación tradicional original) aparece primero, pero aún se pueden obtener indulgencias asistiendo a la alternativa. En algunos casos, la estación original ha sido destruida (por ejemplo, cuando la estación de San Trifone fue trasladada a Sant'Agostino ). También en la década de 1930, el Papa elevó dos iglesias a la categoría de estaciones, como "alternativas", debido a su importancia.

La siguiente lista de iglesias para la colecta y las estaciones litúrgicas de Cuaresma se toma del Ordo Romanus XVI de Mabillon , [ 13 ] que en su mayor parte sigue vigente. Si se han producido cambios, como en los casos en que la iglesia original ha sido destruida, se indica la estación actual. [ 14 ] Las estaciones de la Octava de Pascua se toman de lo que se proporciona en el Misal Romano. [ 15 ]

Table notes

  1. ↑Santa Lucia in Septizonio stood under the slope of the Palatine, just north of the junction of Via di San Gregorio and Via dei Cerci. It was titular, but fell into ruins and vanished at the end of the sixteenth century. It is also known as in Septisolio, in Septem Soliis, or in Septem Viis in the sources.
  2. ↑The Ordo Romanus names San Trifone as the station, but that small church was subsumed into the complex around Sant'Agostino and demolished in the eighteenth century.
  3. ↑The church of Sant'Adriano is now deconsecrated, as it was restored to its original condition as the Curia Julia in the 1930s.
  4. ↑This church in the Roman Forum was destroyed in the mid-to-late 1500s.
  5. ↑San Sisto has been closed since 2013 for major repairs, so recent stational Masses have been held at the nearby Santi Nereo e Achilleo.
  6. ↑The original station was San Caio, but it was demolished.
  7. ↑The original station as listed in the Ordo Romanus was S. Maria Dominae Rosae, a monastic church that was reconstructed in 1564 with a different name (S. Caterina dei Funari).[16]
  8. ↑This church was located nella vicinanza immediata della porta, "in the immediate vicinity of [Porta San Paolo]".[16] The church vanished at some point after the tenth century.
  9. ↑The Ordo Romanus provides San Ciriaco in Thermis as the day's station, but it had fallen into ruins and was abandoned by the late fifteenth century.[17] A new station was assigned to the day by Pope Sixtus IV (1474–1484), Santi Quirico e Giulitta, but the station at Santa Maria in Via Lata was established by Pope Sixtus V (1585–1590) in recognition of the fact that the relics of Saint Cyriacus were transferred there after the abandonment of San Ciriaco de Camiliano.[17]
  10. ↑There used to be a procession of sorts from the chapel of San Silvestro, an oratory that was part of the mediaeval palace of the Lateran. The palms were blessed there. In the late sixteenth century, the chapel was destroyed when the palace was rebuilt. When Palm Sunday was celebrated in St. Peter's, as was often the case in the Middle Ages, the palms were blessed in a chapel called Santa Maria in Turri, which was situated in the first storey of the bell tower of old St. Peter's, now destroyed as well.
  11. ↑Although the Roman Missal lists Santa Prassede as the day's station, the Ordo Romanus lists Santi Nereo e Achilleo.[13] John Baldovin lists this discrepancy among the recognized changes of the Gregorian sacramentaries.[18] Note that the original procession would have proceeded from Santa Balbina to Santi Nereo e Achilleo, not to Santa Prassede, which is farther away.
  12. ↑The pope also anciently gave a homily about the Triduum at S. Giovanni in Laterano on this day.

Stations of other liturgical seasons

Las iglesias de estación fuera de la Cuaresma no tenían iglesias colectas. [ 19 ]

Estaciones de Adviento

Estaciones de la Navidad

Estaciones de los Días de las Brasas y Rogativas

Estaciones de otros días

Notas y referencias

Notas
  1. ↑ No había iglesia colecta para las estaciones dominicales. Con el tiempo, la práctica de reunirse en las iglesias colectas se volvió obsoleta. [ 5 ] De hecho, muchas de las antiguas iglesias colectas han sido destruidas.
  2. ↑ Para obtener más información sobre esta peregrinación anual, consulte el sitio web del Colegio Norteamericano.
  3. ↑ Las únicas ecclesiæ collectæ que el Cardenal Schuster menciona que existen fuera de la Cuaresma son las del Miércoles y Viernes de las Témporas de Adviento, que son simplemente las mismas que las del Miércoles y Viernes de las Témporas de Cuaresma.
  4. ↑ Originalmente la estación estaba en San Pedro, pero debido a las reliquias del pesebre en Santa María la Mayor, la estación fue cambiada en el siglo XI. [ 20 ]
  5. ↑ La fiesta anterior a 1970 era la Fiesta de la Circuncisión , pero teniendo en cuenta la elección de la estación y las oraciones de la Misa, ya se celebraba de una manera marcadamente mariana incluso antes de la reforma litúrgica.
  6. ↑ El Ordo Romanus cita a San Pedro como la estación del día (la única estación fuera de Cuaresma que enumera), y también proporciona una iglesia colecta, Santa Maria in Turri , [ 13 ] que ya no existe.
Referencias
  1. ↑ Herbermann, Charles, ed. (1913). "Días de estación"  . Enciclopedia católica . Nueva York: Robert Appleton Company.
  2. 1 2 3 4 Weigel y Lev 2013 , pág. 7.
  3. ↑ Weigel y Lev 2013 , pág. 4.
  4. 1 2 3 4 5 6 7 Weigel y Lev 2013 , pág. 5.
  5. ↑ Véase "El Sacramentario" del cardenal Ildephonso Schuster.
  6. 1 2 Weigel y Lev 2013 , pág. 6.
  7. ↑ Weigel y Lev 2013 , págs. 5–6.
  8. 1 2 3 Weigel y Lev 2013 , pág. 8.
  9. ↑ Weigel y Lev 2013 , págs. 8–9.
  10. ↑ Cf. Código de Derecho Canónico, canon 1246, párrafo 1.
  11. ↑ Enchiridion Indulgentiarum, Tercera edición (1986), núm. 11
  12. ↑ Enchiridion Indulgentiarum, Cuarta edición (1999), núm. 33 §2.
  13. 1 2 3 Baldovin 1987 , pág. 291.
  14. ↑ «Estaciones de Cuaresma» . Pontificia Accademia Cultorum Martyrum . Consultado el 28 de febrero de 2015 .
  15. ↑ Baldovin 1987 , pág. 156.
  16. ^ Hülsen , Christian (1927). Le chiese di Roma nel medio evo, cataloghi ed appunti . Florencia: LS Olschki.
  17. 1 2 Lugano 1951 , pág. 84.
  18. ↑ Baldovin 1987 , pág. 289.
  19. ↑ Cf. el Misal Romano, 28.ª edición, 1920
  20. ↑ B. Kranemann, art. Weihnachten, en: Lexikon des Mittelalters, Bd. 8, 2109 y siguientes.
Obras citadas
  • Baldovin, John (1987), "El carácter urbano del culto cristiano: los orígenes, el desarrollo y el significado de la liturgia estacional", Orientalia Christiana Analecta , 228 , Roma: Pontificium Institutum Studiorum Orientalium
  • Lugano, Placido (1951), Le Sacre Stazioni Romane per la Quaresima e l'Ottava di Pasqua , Ciudad del Vaticano: Tipografia Poliglotta Vaticana
  • Weigel, George; Lev, Elizabeth (2013), Peregrinación romana: Las iglesias de las estaciones , Nueva York: Basic Books, ISBN 978-1482930269