Some Notes on the Bema in the East and West Syrian Traditions
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Narthex of the Deaconesses in the Hagia Sophia by Neil K. Moran Abstract
Narthex of the Deaconesses in the Hagia Sophia by Neil K. Moran Neil K. Moran received a Dr.phil. from Universität Hamburg, Germany, in 1975, and completed a fellowship at Harvard’s Center for Byzantine Studies in 1978. He also holds a B.Mus. from the University of Alberta, Edmonton, and a M.A. from Boston University. He is the author/co-author of six books, and 37 articles and reviews that can be found on academia.edu. Abstract: An investigation of the ceiling rings in the western end of the north aisle in the Hagia Sophia revealed a rectangular space delineated by curtain rings. The SE corner of the church was assigned to forty deaconesses. An analysis of the music sources in which the texts are fully written out suggests that the deaconesses took part in the procession of the Great Entrance ceremony at the beginning of the Mass of the Faithful as well in rituals in front of the ambo. ……………………………………………………………………………………….. Since the turn of the century, a lively discussion has developed about the function and place of deaconesses in the Greek and Russian Orthodox Churches. In her 2002 dissertation on "The Liturgical Participation of Women in the Byzantine Church.”1 Valerie Karras examined the ordination rites for deaconesses preserved in eighth-century to eleventh-century euchologia. In the Novellae Constitutiones added to his code Justinian stipulated that there were to be forty deaconesses assigned to the Hagia Sophia:2 Wherefore We order that not more than sixty priests, a hundred deacons, forty deaconesses, ninety sub-deacons, a hundred and ten readers, or twenty-five choristers, shall be attached to the Most Holy Principal Church, so that the entire number of most reverend ecclesiastics belonging thereto shall not exceed four hundred and twenty in all, without including the hundred other members of the clergy who are called porters. -
KURIAKOSE ELIAS CHAVARA the Wise Liturgical Reformer of Thomas Christians of Malabar
Theological Studies on Saint Chavara 5 KURIAKOSE ELIAS CHAVARA The Wise Liturgical Reformer of Thomas Christians of Malabar Dharmaram Publications No. 456 Theological Studies on Saint Chavara 5 KURIAKOSE ELIAS CHAVARA The Wise Liturgical Reformer of Thomas Christians of Malabar Francis Kanichikattil CMI 2020 Chavara Central Secretariat Kochi 680 030 Kerala, India & Dharmaram Publications Bangalore 560029 India Kuriakose Elias Chavara: The Wise Liturgical Reformer of Thomas Christians of Malabar Francis Kanichikattil CMI Email: ffkanichikattil @gmail.com © 2020: Saint Chavara’s 150th Death Anniversary Edition Chavara Central Secretariat, Kochi Cover: Thomson P. J. & David, Smriti, Thrissur Image: Dharmaram College Chapel, Bangalore Layout: Chavara Central Secretariat, Kochi Printing: Viani Printers, Kochi ISBN: 978-81-944061-3-6 Price: Rs. 140; US$ 15 Chavara Central Secretariat CMI Prior General’s House Chavara Hills, Kakkanad Post Box 3105, Kochi 682 030 Kerala, India Tel: +91 484 2881802/3 Email: [email protected] Web: http://www.chavaralibrary.in/ & Dharmaram Publications Dharmaram College, Bangalore 560029, India Tel: +91-8041116137; 6111 Email: [email protected]; [email protected] Web: www.dharmarampublications.com CONTENTS Theological Studies on Saint Chavara vii Preface ix Introduction 1 PART 1 Chapter 1 23 Liturgical Contributions of Saint Kuriakose Elias Chavara Chapter 2 35 Saint Kuriakose Elias Chavara: A Wise Liturgical Reformer of the Thomas Christians of Malabar PART 2 A. Thukasa: ‘Order’ of Eucharistic Liturgy Chapter 3 53 Priest’s Preparation before Celebrating the Holy Kurbana Chapter 4 65 Ceremonies of the Holy Kurbana from the Beginning till the End of Gospel Reading Chapter 5 75 Ceremonies of the Holy Kurbana from Preparation of the Offertory till the Anaphora Prayer Chapter 6 85 Ceremonies of the Holy Kurbana: The Anaphora of Mar Addai and Mari v vi Chavara: The Wise Liturgical Reformer Chapter 7 105 The Consecration of Bread and Wine: Fraction, Consignation, Holy Communion, and Concluding Prayers B. -
The Passing of the Precentor
JOH N CAMP BELL IN THE TOLBOOTH C H U R C H F O ST G ILES, ED INBU R GH T H E P A S S I N G O F THE P R EC ENTOR B Y D U NC A N FR A SER , P rece ntor t o the Umted Fr ee Chu rch Gen er a l Assembly l I ’ THE EMPTY D ESK BOSTON S KI R K , , ‘ P hot o ra h d ’ ‘ J u n ( g e s ecwll for th l i book by r La r en . ) p p y ! , k u E D I N B U R G H ! P U B L I S H E D A T ’ “ HA Y W . J . J OH N KNOX s HO U SE , B Y LOND ON ! SA MU EL BAGSTE R §ONs LIMITED M C M V I s P R EFACE IN this little b ook the writer is well aware that he only touches the fringe Of a subj ect whi ch by - and - by may His o is receive fuller treatment . h pe i el kee that , meantime , t may h p to p alive the memory of th e Old meth o d of Uptaking the Psalme until that time comes for , unless something regarding e o n th Precentor is put record speedily , b o th the man and his work will soon be forgotten by a generation that has not been distinguished fo r valuing eithe r of em th too highly . -
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CURIA PRIEPOSITI GENERALIS Cur. Gen. 89/8 Jesuit Life SOCIETATIS IESU in the Spirit ROMA · Borgo S. Spirito, 5 TO THE WHOLE SOCIETY Dear Fathers and Brothers, P.C. Introduction With this letter I wish to react to numerous letters which have come to me on Life in the Spirit in the Society today. Prepared in great part with the help of a community meeting or a consultation, these letters witness to the spiritual health of the apostolic body of the Society. And they express the desire to experience a new spiritual vigor, especially with the approach of the Ignatian Year. They do not hide, though, the difficulties common to every life in the Spirit today. Such a life feels at one and the same time the effects of the strong need to live spiritually which so many of our contemporaries experience, of a whole culture in the throes of losing its taste for God, of the mentality fashioned by the currents of our times, and of the search for dubious mysticisms. The letters do not speak of life in the Spirit as if it were a reality only during moments of escape or times of rest. They are faithful to the contemplation on the Incarnation (Sp. Ex. 102 ff.) in expressing the bond which St. Ignatius considered indis pensable for every life in the Spirit: "the greater glory of God and the service of men" (Form. Inst. n.l). "In order to reach this state of contemplation, St. Ignatius demands of you that you be men of prayer," the Holy Father reminded us recently, "in order to be also teachers of prayer; at the same time he expects you to be men of mortification, in order to be visible signs of Gospel values" (John Paul II, Homily, September 2, 1983, at GC 33). -
A Bibliographical Clavis to the Works of Jacob of Edessa
Hugoye: Journal of Syriac Studies, Vol. 1.1, 35–56 © 1998 [2010] by Beth Mardutho: The Syriac Institute and Gorgias Press A BIBLIOGRAPHICAL CLAVIS TO THE WORKS OF JACOB OF EDESSA DIRK KRUISHEER LUCAS VAN ROMPAY DEPARTMENT OF NEAR EASTERN STUDIES (TCNO) UNIVERSITY OF LEIDEN THE NETHERLANDS PREFACE [1] Jacob of Edessa († 708) ranks without a doubt among the most prolific and most original writers of Syriac literature. Belonging to the first generation of Syrian Christians who grew up under Islamic rule, he has in many respects contributed to the consolidation and further expansion of the Syriac cultural heritage. For these reasons, his writings have had a great impact on later authors. However, many of these writings have not been preserved in their entirety. Others have only reached us through a complicated process of transmission or can only be studied on the basis of later adaptations or reworkings. [2] Jacob has not fared well in modern scholarly research. A considerable part of his preserved work has remained unpublished to the present day and a comprehensive monograph on him is still missing. In recent years, however, a number of students and scholars have been studying various aspects of Jacob’s works and some major publications may be expected in the near future. [3] This growing interest in Jacob’s works and place in Syriac literary culture has found expression, among other things, in a 35 36 Dirk Kruisheer, Lucas Van Rompay symposium organized at the University of Leiden on 4 and 5 April 1997 under the title “Jacob of Edessa († 708) and the Syriac culture of his day”. -
Implementing Summorum Pontificum in the Diocese of Davenport
DIOCESE OF DAVENPORT Policies for Implementing Summorum Pontificum in the Diocese of Davenport These pages may be reproduced by parish and Diocesan staff for their use Policy promulgated at the Pastoral Center of the Diocese of Davenport–effective September 14, 2007 Feast of the Exaltation of the Holy Cross Revised November 27, 2011 Revised October 15, 2012 Most Reverend Martin Amos Bishop of Davenport TABLE OF CONTENTS §IV-249 POLICIES FOR IMPLEMENTING SUMMORUM PONTIFICUM IN THE DIOCESE OF DAVENPORT: INTRODUCTION 1 §IV-249.1 THE ROLE OF THE BISHOP 2 §IV-249.2 FACULTIES 3 §IV-249.3 REQUIREMENTS FOR THE CELEBRATION OF MASS 4 §IV-249.4 REQUIREMENTS FOR THE CELEBRATION OF THE OTHER SACRAMENTS AND RITES 6 §IV-249.5 REPORTING REQUIREMENTS 6 APPENDICES Appendix A: Documentation Form 7 Appendix B: Resources 8 0 §IV-249 Policies for Implementing Summorum Pontificum in the Diocese of Davenport §IV-249 POLICIES IMPLEMENTING SUMMORUM PONTIFICUM IN THE DIOCESE OF DAVENPORT Introduction In the 1980s, Pope John Paul II established a way to allow priests with special permission to celebrate Mass and the other sacraments using the rites that were in use before Vatican II (the 1962 Missal, also called the Missal of John XXIII or the Tridentine Mass). Effective September 14, 2007, Pope Benedict XVI loosened the restrictions on the use of the 1962 Missal, such that the special permission of the bishop is no longer required. This action was taken because, as universal shepherd, His Holiness has a heart for the unity of the Church, and sees the option of allowing a more generous use of the Mass of 1962 as a way to foster that unity and heal any breaches that may have occurred after Vatican II. -
Altar Server Words and Objects to Know
Altar Server Words and Objects To Know Acclamation: literally "a holy shout!" We sing the Gospel Acclamation as a way of praising God who is present in the Word. We join more fully during the Church's solemn Eucharistic Prayer when we respond with the eucharistic acclamations it contains. Acolyte: someone who helps prepare for the liturgical ceremony, leads the congregation, and assists the priest as a minister of Communion. The acolyte, one of the Church's ministers, is instituted by the Bishop or his delegate in a special ceremony. Advent: the four weeks before Christmas, during which we prepare for Christ's final coming as well as for the upcoming Christmas feast. The priest wears violet, which is a traditional color of waiting, preparation, anticipation and expectation. Advent Wreath: a festive circular wreath, often made of greens, arranged to hold three violet candles and one pink (or rose) candle. The candles are lighted for the Saturday evening and Sunday Masses of Advent, with one additional candle lighted each week so that the Light of Christ becomes brighter as we approach Christmas. The candles may be changed for white ones, which would burn during the Christmas season until the Baptism of the Lord. Alb: a long, white garment which covers the entire body. This was the clothing that the citizens of ancient Rome wore. The alb is always worn by the priest and deacon. In some parishes, servers and other liturgical ministers also wear albs. Altar: the place where the sacrifice of Jesus is offered to the Father and made present to us. -
Tridentine Community News July 26, 2009
Tridentine Community News July 26, 2009 In Defense of Individual Celebration of the Holy Mass side altars lining the walls of its chapel. Older churches such as our own were constructed with side altars for the same reason, to The 1983 Code of Canon Law urges priests to celebrate the Holy allow the assisting priests in residence at the parish to offer their Sacrifice of the Mass every day. Canon 276 §2 n. 2 states: own Masses each day. In an interesting sign of the times, at the “…priests are earnestly invited to offer the eucharistic sacrifice Fraternity of St. Peter’s seminary in Nebraska, priests celebrate daily…”. (Key point: It is not mandatory.) their individual Masses in a room cluttered with mismatched side altars salvaged from various churches. Priests living in a religious community, such as at a monastery, often have a regularly scheduled daily Mass. If they follow the A little-known fact is that there is one time that a priest may Ordinary Form, this Community Mass can be one in which some concelebrate at a or all of the priests concelebrate the Mass. Tridentine Mass, and that is at a If the religious community, or an individual priest, follows the Mass of Extraordinary Form, concelebration is not permitted. Each priest Ordination. Each must celebrate his own individual Mass. The below historic photo ordinand shows priests celebrating private Masses at Orchard Lake’s Ss. concelebrates the Cyril & Methodius Seminary, pre-Vatican II. Mass with the bishop. Each new priest is assisted by an experienced priest at his side, as pictured in the adjacent photo from an Institute of Christ the King ordination. -
Book 45.Indb
İslam Araştırmaları Dergisi, 45 (2021): 69-102 İslam’ın Erken Döneminde Şam Bölgesindeki Askerî-İdarî Bölgelerin (Cünd/Ecnâd) Oluşumu ve Bizans (Doğu Roma) Toprak Sisteminin Etkisi* Halil İbrahim Yılmaz** Lugatte “ordu, askerî birlik” anlamlarına gelen cünd (çoğulu: ecnâd), terim anlamıyla daha çok erken dönem İslam tarihinde Şam bölgesinde tesis edilen askerî-idarî böl- geleri ifade etmek için kullanılmıştır. Ninevâ (Ninova) savaşında Sâsânîler’i mağlup ederek bu bölgede yeniden hâkimiyet kuran Bizanslılar’ın elinde bulunan Şam bölgesi, müslümanların yaptıkları fetih harekâtının ardından İslam topraklarına dahil olmuş- tur. Fethinden sonra Şam bölgesinde başlangıçta Ürdün, Filistin, Dımaşk ve Humus cündleri kurulmuş, Emevîler döneminde ise bunlara beşinci cünd olarak Kınnesrîn eklenmiştir. İslam hâkimiyetindeki topraklar arasında yalnızca Şam bölgesinde uy- gulandığı tespit edilen cünd taksimatı, Abbâsîler döneminde de bazı değişikliklere uğramış, süreç içerisinde (özellikle Haçlı seferlerinin getirdiği kargaşa ortamıyla bir- likte) dağılmaya yüz tutmuş ve zamanla bu uygulama terkedilmiştir. Bu makalede Şam cündlerinin ne zaman kurulduğu, ne tür değişiklikler geçirdiği, kapsamı ve bünyesin- deki yerleşim yerleri ve ekonomik durumuna dair ayrıntılı bir araştırma yapılmıştır. Bununla birlikte cünd sisteminin, köken ve oluşum itibariyle ilk defa müslümanların teşkil ettikleri bir idarî sistem mi, yoksa yapısal anlamda önceki Bizans sisteminden mülhem mi sürdürüldüğü sorusunun yanıtı aranmaya çalışılmıştır. Sonuçta cünd sisteminin kuruluşunda kendi dinamiklerinin yanı sıra, birçok benzer yönlerinin bulunmasından dolayı önceki Bizans askerî-idarî sisteminden istifade edildiği tespit edilmiştir. Anahtar kelimeler: İslam tarihi, Bizans, cünd, ecnâd, Şam, toprak sistemi. * TDV İslam Araştırmaları Merkezi Araştırma Yetiştirme Projesi (AYP) kapsamında bu ma- kalenin bütün yazım sürecini titizlikle takip eden Doç.Dr. Berat Açıl’a, makaleyi okuyarak katkıda bulunan Prof.Dr. -
The Mysteries of Christian Initiation with the Divine Liturgy of Our Holy Father John Chrysostom
The Mysteries of Christian Initiation with The Divine Liturgy of Our Holy Father John Chrysostom Foreword This edition of the Mysteries of Christian Initiation with the Divine Liturgy of Our Holy Father John Chrysostom has been excerpted from the Rite of Christian Initiation, which was approved and promulgated for use in the Eparchy of Passaic on the 1st Day of January 1997, and published by Eastern Christian Publications, Fairfax, VA. The original text has been updated for consistency with the official English translation and musical settings of the Carpathian Plainchant as rendered in The Divine Liturgies of our Holy Fathers Saint John Chrysostom and Basil the Great, which was promulgated by the Byzantine Metropolitan Church Sui Juris of Pittsburgh, U.S.A. in 2007. This edition is intended for the Mysteries of Christian Initiation with the Divine Liturgy of Our Holy Father John Chrysostom when celebrated outside the Paschal Season. This booklet is for private use only. Mysteries of Christian Initiation STAND The faithful stand when the preparatory rites are completed and the great incensation of the church takes place. Then the clergy quietly say the prayers before commencing the Divine Liturgy, and the holy doors are opened. The celebrant meets the candidate in the vestibule, to enroll (him-her) into the Catechumenate. The candidate and sponsors face east (i.e., toward the altar). The celebrant breathes three times upon the face, signs the forehead and chest three times and, placing his hand upon the candidate’s head, says the following: Celebrant: In your name, O Lord, the God of truth, and in the name of your only Son and of your Holy Spirit, I lay my hand upon your servant (Name) whom you have deemed worthy to take refuge in your holy name and to be protected under the cover of your wings. -
Threads of Ornament in the Style World of the Fifteenth and Sixteenth Centuries
THREADS OF ORNAMENT IN THE STYLE WORLD OF THE FIFTEENTH AND SIXTEENTH CENTURIES Anna Contadini riven by congruent needs and tastes that fos within a quintessentially medieval, western European tered the production of goods for export, the ambon in trefoil shape against a background de<:oration relationship between Renaissance Italy and of verni gris. Here various interpretative problems arise. Dthe Ottoman Empire was marked by a mutu including that of perception: were the Middle Eastern ally beneficial adoption and adaptation of an array of objects of particular symbolic significance, in the con designs and their constituent motifs. But only rarely, it text of trans/alio imperii. as representative of the cui· seems, did this process provoke reflection, so that tural glitter of the Islamic world. or were they thOUght although the Renaissance is better documented than to be of Byzantine origin? Or. did they. rather, as I have earlier periods, we find that the ascription of meaning argued elsewhere, primarily form part of an aesthetic remains elusive. Reception, beyond the evident valua program determined by the concept of varietas?' tion of objects shown by the barometer of price, was During the Renaissance. new functions might still be certainly not verbalized in ways that might suggest rec found for exotic items (a perfume container might be ognition of an emerging cultural nexus with an articu used as a hand·warmer). but thisaspect becomes less sig lated aesthetic in some degree connected to the nificant, and there is a major shift in emphasis toward reengagement with the world of Islam occurring in intel· what I have termed the Wfreeing of the motif. -
Saint John the Apostle Catholic Parish and School Altar Server Handbook
Saint John the Apostle Catholic Parish and School Altar Server Handbook February 2017 Table of Contents Chapter 1 – What is an Altar Server Page 3 Chapter 2 – Server Duties Page 5 Chapter 3 – The Mass Page 7 Chapter 4 – Baptism within the Mass Page 13 Chapter 5 – Nuptial Mass (Weddings) Page 14 Chapter 6 – Funeral Mass Page 15 Chapter 7 – Benediction Page 19 Chapter 8 – Stations of the Cross Page 20 Chapter 9 – Incense feasts Page 21 Chapter 10 – Miter and Crozier Page 22 Chapter 11 – Church Articles Page 24 2 Chapter 1 What is an Altar Server? An altar server is a lay assistant to a member of the clergy during a religious service. An altar server attends to supporting tasks at the altar such as fetching and carrying, ringing bells, setting up, cleaning up, and so on. Until 1983, only young men whom the Church sometimes hoped to recruit for the priesthood and seminarians could serve at the altar, and thus altar boy was the usual term until Canon 230 was changed in the 1983 update to the Code of Canon which provided the option for local ordinaries (bishops) to permit females to serve at the altar. The term altar server is now widely used and accepted. When altar servers were only young men and seminarians the term acolyte was used. An acolyte is one of the instituted orders which is installed by a bishop. The title of acolyte is still only given to men as it is historically a minor order of ordained ministry. This term is now usually reserved for the ministry that all who are to be promoted to the diaconate receives at least six months before being ordained a deacon (c.