Terminology for the Database of Medieval Book Fragments (MPO)
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National Bulletin on Litur.Jiiiiiiia
Salle de lecture \lumber 168 Reading Room {olume 35 :>pring 2002 =:elebrating the Caf.ladian Jturgical Books =»art One • I J2-568 I national bulletin on Litur.JIIIIIIIa Celebrating the Canadian Liturgical Books Part One National Bulletin on Liturgy is published by CCCB PUBLICATIONS, Canadian Conference of Catholic Bishops. It appears in spring, summer, fall and winter. This bulletin is primarily pas· toral in scope. It is prepared for members of parish liturgy To Order Subscriptions committees. readers, musi Subscriptions to the National Bulletin on Liturgy cians, singers. catechists, teachers, religious. seminari are managed and distributed by NOVALIS. Please ans. clergy. diocesan liturgical copy this coupon and send it with your payment to: commissions. and for all who are involved in preparing, Novalis celebrating, and improving the C.P. 990, Ville Mont-Royal, Quebec H3P 3MB community's life of worship and prayer. Telephone 1-800-NOVALIS (668-2547) or (514) 278-3025 Editorial commentary in the bulletin is the responsibility of Fax (514) 278-3030 the editor. Editor: Margaret Sick ... ----------------------------------------------------------------------------------, Editorial Office: !:,:::, I would like __ <Qtyl subscription(s) to the • NATIONAL LITURGY OFFICE 90 Parent Avenue, National Bulletin on Liturgy Ottawa. Ontario K1 N 781 Name ____________________________________ Telephone: Address _______________________________ (613) 241-9461 extension 276 WebSite: http://www.cccb.ca E-mail: [email protected] Postal Code -------------------------- National Bulletin on Liturgy, Tel.:(. __________________ Copyright © Concacan Inc .. 2002. All rights reserved. Subscription Prices No part of this bulletin may Canada United Other be reproduced in any fonm States Countries without the prior written penmission of CCCB 1-4 copies $18.00 $20 us $27US Publications Service. -
The Rites of Holy Week
THE RITES OF HOLY WEEK • CEREMONIES • PREPARATIONS • MUSIC • COMMENTARY By FREDERICK R. McMANUS Priest of the Archdiocese of Boston 1956 SAINT ANTHONY GUILD PRESS PATERSON, NEW JERSEY Copyright, 1956, by Frederick R. McManus Nihil obstat ALFRED R. JULIEN, J.C. D. Censor Lib1·or111n Imprimatur t RICHARD J. CUSHING A1·chbishop of Boston Boston, February 16, 1956 PRINTED IN THE UNITED STATES OF AMERICA INTRODUCTION ANCTITY is the purpose of the "new Holy Week." The news S accounts have been concerned with the radical changes, the upset of traditional practices, and the technical details of the re stored Holy Week services, but the real issue in the reform is the development of true holiness in the members of Christ's Church. This is the expectation of Pope Pius XII, as expressed personally by him. It is insisted upon repeatedly in the official language of the new laws - the goal is simple: that the faithful may take part in the most sacred week of the year "more easily, more devoutly, and more fruitfully." Certainly the changes now commanded ,by the Apostolic See are extraordinary, particularly since they come after nearly four centuries of little liturgical development. This is especially true of the different times set for the principal services. On Holy Thursday the solemn evening Mass now becomes a clearer and more evident memorial of the Last Supper of the Lord on the night before He suffered. On Good Friday, when Holy Mass is not offered, the liturgical service is placed at three o'clock in the afternoon, or later, since three o'clock is the "ninth hour" of the Gospel accounts of our Lord's Crucifixion. -
David Trobisch and David Parker on the Origin of the New Testament, the Historical Jesus, and How Manuscripts Can Reveal What Texts Conceal
David Trobisch and David Parker on the Origin of the New Testament, the Historical Jesus, and How Manuscripts Can Reveal What Texts Conceal Tom Dykstra I grew up with a picture of Paul traveling through Asia and Europe, founding congregations, counseling and teaching the men and women who had given their life to Jesus. If he could not visit them, he sent letters. When Paul died, his letters were kept as treasures. Each church that had received one of his letters saved it, had it read during worship services, and exchanged copies of the letter with other congregations close by. Later the congregations tried to complete their collection. But this view does not match the uniformity of manuscript evidence. 1 --David Trobisch It is even more remarkable that attempts to reconstruct the supposed document 'Q' (the lost collection used by both Matthew and Luke postulated by those who argue that Matthew and Luke are independent) use text-critical terminology to describe their activities. However, since all they are doing is making selections from a twentieth-century printed text, which does not even presume to provide confidently the text of the four-Gospel collection, never mind that of the independent first-century texts, this use of language must be dismissed as illusory. 2 --David Parker Modern scholarship has produced detailed biographies of Paul, massive multi-volume inquiries into “the historical Jesus,” and mountains of exegetical literature that claims to extract the author’s meaning from each word of each New Testament book. Typically, this literature analyzes the scriptural texts with little reference to actual manuscripts. -
Sweet Hours of Prayer by Ruth Haley Barton
36 Copyright 2009 The Center for Christian Ethics at Baylor University Sweet Hours of Prayer BY RUTH HALEY BARTON Fixed-hour prayer anchors our daily lives in rhythms of prayer, Scripture reading, and silence, ensuring that we do not get too far into any day without reorienting our- selves to the presence of God. Praying at least some of the fixed-hours in community can shape our identity as communities of believers. he first time I participated in fixed-hour prayer, I felt like I had come home to a place that I had never been and yet a place in which I truly Tbelonged. It was a simple evening prayer service signaling the begin- ning of a spiritual retreat with a few likeminded souls. One of the members of our group had experience with fixed-hour prayer and so he prepared a simple liturgy using prayers from the Psalms, a reading from the Gospels, and written prayers from The Book of Common Prayer and The United Methodist Hymnal. We set aside a simple prayer space. We entered that space in silence. We lit a candle to signify Christ’s presence with us through the Holy Spirit. And then we prayed the prayers provided for us beginning with these words: From the rising of the sun to its setting, let the name of the Lord be praised. You, O Lord, are my Lamp. My God, you make my darkness bright. Light and peace in Jesus Christ our Lord. Thanks be to God. Some of the prayers were read in unison, some were read responsive- ly—and I just lost myself in the beauty and simplicity of it all. -
The Spirit of the Page: Books and Readers at the Abbey of Fécamp, C
Cover Page The handle http://hdl.handle.net/1887/32272 holds various files of this Leiden University dissertation. Author: Weston, Jennifer Ann Title: The Spirit of the Page: Books and Readers at the Abbey of Fécamp, c. 1000-1200 Issue Date: 2015-03-10 Chapter 5 Books for Selective Reading at Fécamp The presence of navigational reading aids in eighteen manuscripts from the Fécamp corpus are suggestive of a reader who needed to locate specific chapters of the book, and, therefore, indicate a mode of reading that was different from the comprehensive approach of lectio divina. The present chapter aims to find an appropriate context of use for these navigational reading aids in the Benedictine monastery. Over the course of this chapter, I examine three book-types from the Fécamp corpus that contain reading aids: Giant Bibles, Gospel Books, and patristic texts. Moreover, I identify three settings where these books (equipped with navigation) would have been used: during the celebration of the liturgy (the Mass and Divine Office), during meal-time reading in the refectory, and during the evening gathering of Collation. Indeed, just as the Fécamp scribes designed many of their books to suit the practice of lectio divina (as shown in Part One of this study), it seems that they also custom-designed some of their books to accommodate a second mode of devotional reading. ! ! 1. Bibles with Navigation There are two Giant Bibles from the Fécamp corpus that include navigational reading aids: Rouen 1 and Rouen 7. As noted in the previous chapter, both books are presented in a large format and each contain a large collection of books from the Old and New Testament: Rouen 1 contains all but the Gospels, and Rouen 7 contains the Old Testament and the Gospels.1 The presence of navigational reading aids in these two Bibles (in the form of chapter tables and running titles) suggest that both of these volumes were designed to support searching and finding throughout the volume. -
CATHOLIC CHURCH. Catholic Church, North Dutch Book of Hours, 1470-1500
CATHOLIC CHURCH. Catholic Church, North Dutch Book of Hours, 1470-1500 Emory University Pitts Theology Library 1531 Dickey Drive, Suite 560 Atlanta, GA 30322 404-727-4166 Descriptive Summary Creator: Catholic Church. Title: Catholic Church, North Dutch Book of Hours, 1470-1500 Call Number: Manuscript Collection No. 086 Extent: 1 box Abstract: The North Dutch Book of Hours, inclusive of the "Hours of the Eternal Wisdom," by Gerard Groot (a member of the Brothers of the Common Life), Hours of the Virgin, and Penitential Psalms. Language: Materials entirely in Dutch. Administrative Information Restrictions on Access Unrestricted access. Terms Governing Use and Reproduction All requests subject to limitations noted in departmental policies on reproduction. Related Materials Part of the Richard C. Kessler Reformation Collection of Pitts Theology Library. Citation [after identification of item(s)], Catholic Church, North Dutch Book of Hours, Richard C. Kessler Reformation Collection, Archives and Manuscript Dept., Pitts Theology Library, Emory University. Processing Processed by Cynthia Crouch, November 1987. Emory Libraries provides copies of its finding aids for use only in research and private study. Copies supplied may not be copied for others or otherwise distributed without prior consent of the holding repository. Catholic Church, North Dutch Book of Hours, 1470-1500 Manuscript Collection No. 086 Collection Description Biographical Note The chief aim of the Brethren of the Common Life was the spread of practical Christianity, and their principle desire was to imitate the life and example of the primitive Apostolic Church. For a year, Luther (probably 1497-1498) had been at school at Magdeburg where he appears to have been taught by some Brethren of the Common Life. -
What Is the Roman Missal?
Roman Missal Bulletin Insert Series #1 WHAT IS THE ROMAN MISSAL? Book of the Gospels (Evangeliary) for the scripture readings, and additional books for the chants and antiphons. Slight changes and additions developed as manuscripts were handed on and hand scribed. Eventually the chants, scripture readings, prayer texts, and instructions were compiled into a single volume, the Missale Plenum (complete Missal). When Johannes Gutenberg invented the movable printing press in 1470, this allowed the Mass texts to become standardized and published universally. In 1474, the first Missale Romanum (Roman Missal) was printed in Latin and the texts contained in this volume evolved over the five ensuing centuries. Because the amount of scripture proclaimed at Mass increased following the Second Vatican Council (1962-1965), the Missal was divided into two separate books so that its size would not be overwhelming. The Sacramentary contained the instructions (rubrics), the prayers (the Gloria, the Creed, the Eucharistic Prayer, the Our Father, etc.), Over the past several months, you may have and the chants and dialogues (the entrance heard a lot about the revised translation of antiphons, The Lord be with you, etc.). The The Roman Missal. Some may be wondering, Lectionary contained the readings for ―What is The Roman MissaI and how does Sundays, Feast Days and weekdays. It is this new translation affect me?‖ the former of these books, the Sacramentary First of all, it is important to note that the that has been retranslated. With this structure of the Mass is not changing. The translation, the name of the book will change Biblical readings will not change either, but from The Sacramentary to The Roman some of the prayers we say (and sing) and Missal, a translation of the Latin title, the prayers the priest says will be changed Missale Romanum. -
Requiem Eucharist for the Commemoration of the Faithful Departed for All Souls’ Sunday 1 November 2020 3.00 Pm Welcome to St Edmundsbury Cathedral
Requiem Eucharist for the Commemoration of the Faithful Departed for All Souls’ Sunday 1 November 2020 3.00 pm Welcome to St Edmundsbury Cathedral In this afternoon’s All Souls’ Service we remember with thanksgiving the people we love who have died. The Commemoration of the departed on All Souls’ Day celebrates the saints in a more intimate way than All Saints’ Day. It allows us to remember with thanksgiving before God those whom we have known directly: those who gave us life, or who supported and encouraged us on life’s journey or who nurtured us in faith. In our worship, we sense that it is a fearful thing to come before the unutterable goodness and holiness of God, even for those who are redeemed in Christ; that it is searing as well as life-giving to experience God’s mercy. This instinct is expressed in the liturgy of All Souls’ Day. During this service, everyone is invited to bring the names of loved ones departed, written on the small white card crosses, to the cross before the altar, and to light a prayer candle there. Names will not be read aloud so that the total focus of this part of the liturgy may be on silent prayer and our individual commendation to God of those whom we remember but see no more. Music at today’s service The Cathedral Choir sings the Requiem, Op. 48 by Gabriel Fauré, 1845–1924. Service order extracts from Common Worship Services, © The Central Board of Finance of The Church of England. Music reproduced with permission - CCL Licence No 317297 ¶ The Order of Service As the choir and clergy gather at the west end of the Nave, the President welcomes the congregation from the Pavement, and then leads The Greeting President We meet in the name of the Father, and of the Son, and of the Holy Spirit. -
THE CATHOLIC UNIVERSITY of AMERICA the Missa Chrismatis: a Liturgical Theology a DISSERTATION Submitted to the Faculty of the S
THE CATHOLIC UNIVERSITY OF AMERICA The Missa Chrismatis: A Liturgical Theology A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Sacred Theology © Copyright All rights reserved By Seth Nater Arwo-Doqu Washington, DC 2013 The Missa Chrismatis: A Liturgical Theology Seth Nater Arwo-Doqu, S.T.D. Director: Kevin W. Irwin, S.T.D. The Missa Chrismatis (“Chrism Mass”), the annual ritual Mass that celebrates the blessing of the sacramental oils ordinarily held on Holy Thursday morning, was revised in accordance with the decrees of Vatican II and promulgated by the authority of Pope Paul VI and inserted in the newly promulgated Missale Romanum in 1970. Also revised, in tandem with the Missa Chrismatis, is the Ordo Benedicendi Oleum Catechumenorum et Infirmorum et Conficiendi Chrisma (Ordo), and promulgated editio typica on December 3, 1970. Based upon the scholarly consensus of liturgical theologians that liturgical events are acts of theology, this study seeks to delineate the liturgical theology of the Missa Chrismatis by applying the method of liturgical theology proposed by Kevin Irwin in Context and Text. A critical study of the prayers, both ancient and new, for the consecration of Chrism and the blessing of the oils of the sick and of catechumens reveals rich theological data. In general it can be said that the fundamental theological principle of the Missa Chrismatis is initiatory and consecratory. The study delves into the history of the chrismal liturgy from its earliest foundations as a Mass in the Gelasianum Vetus, including the chrismal consecration and blessing of the oils during the missa in cena domini, recorded in the Hadrianum, Ordines Romani, and Pontificales Romani of the Middle Ages, through the reforms of 1955-56, 1965 and, finally, 1970. -
Guide to the Medieval Manuscript Holdings, Including Fragments
Guide to the medieval manuscript holdings, including fragments in the Senate House Library, University of London Compiled by Mura Ghosh References: FMMULL - Rowan Watson, Descriptive List of Fragments of Medieval Manuscripts in the Senate House Library ([London, 1976]). MMBL I - Neil R. Ker, Medieval Manuscripts in British Libraries (Oxford, 1969-2002), v.1 pp.365-378. Descriptions of the manuscripts can also be found on the online Archives and Manuscripts catalogue. Follow the reference number links for an item's record. Links to the catalogue records for items with binding fragments can be found under 'Location'. To consult material, please contact Historic Collections. One working day's notice is required for archive and manuscript requests. Entry Manuscript Title and brief description Extent Location References Reference number LITURGY 1 MS 1019 Sacramentary, Italy, 1100-1150 1 fragment G [Marescalchi] SR. Enclosed as fly- Watson, FMMULL p.1 no.1 leaves in the binding of Marc Antonio Marescalchi, Discursus ad Naturalia Principia (Verona, c. 1580). Fragment of a leaf from a sacramentary, with writing by at least three scribes. 2 MS657 Collectar, England, 1225-1275 4 leaves MS 657. Theological treatises and Watson, FMMULL p.2 no.3 sermons, notably by Robert Holcot. Enclosed as paste-downs, now raised, in the medieval binding of the manuscript. Adjacent bifolia from a Collectar, containing the sanctorale for masses, and the common of a confessor, confessors and a virgin. 3 MS817/2/23 [Calendar], 13 th century 7 fragments MS 817 BROMHEAD, Lt Col Alfred Watson, FMMULL p.2 no.4 Claude (1876-1963) Fragments of a leaf from a calendar containing the feasts of several saints. -
Liturgical Calendar for the Ordinariate of Our Lady of Walsingham
Liturgical Calendar for the Ordinariate of Our Lady of Walsingham Temporale The date of Easter being moveable, Sundays marked * are not needed in every annual cycle. Advent First Sunday of Advent Second Sunday of Advent Third Sunday of Advent From 17 December (O Sapientia) begin the eight days of prayer before Christmas Day Fourth Sunday of Advent Christmas Eve Christmas THE NATIVITY OF THE LORD (Christmas) Sunday within the Octave of the Nativity: The Holy Family of Jesus, Mary and Joseph (if there is no Sunday, 30 December) THE OCTAVE DAY OF CHRISTMAS: SOLEMNITY OF MARY, THE HOLY MOTHER OF GOD *Second Sunday after Christmas Epiphany THE EPIPHANY OF THE LORD (The Manifestation of Christ to the Gentiles) – (6 January or, as permitted or required by authority, the Sunday between 2 and 8 January) The Baptism of the Lord - Sunday after Epiphany (or, if the Epiphany is celebrated on Sunday 7 or 8 January, on Monday 8 or 9 January) Time after Epiphany Time after Epiphany begins usually with Monday of Week 1 on the day following the Baptism of the Lord. For the weekdays following the Baptism of the Lord, the propers for the Week after Epiphany (Week 1) are used. Even when the Baptism of the Lord is transferred to the Monday, the Sunday after the Baptism of the Lord is observed as the Second Sunday after Epiphany. For the purposes of the lectionary, this is Sunday 2 in Ordinary Time and the Sundays thereafter Sundays 3, 4, 5 &c. until Lent begins. Second Sunday after Epiphany * Third Sunday after Epiphany * Fourth Sunday after Epiphany * Fifth -
Guidelines for the Publication of Liturgical Books
Catholic Bishops’ Conference of England and Wales Guidelines for the Publication of Liturgical Books Guidelines for the Publication of Liturgical Books was approved by the Catholic Bishops’ Conference of England and Wales in November 2010, © 2010 Catholic Trust for England and Wales Liturgy Office, Department for Christian Life and Worship, Catholic Bishops’ Conference of England and Wales, 39 Eccleston Square, London SW1V 1PL Catholic Bishops’ Conference of England and Wales Guidelines for the Publication of Liturgical Books Introduction 1. The Second Vatican Council in the Constitution on the Sacred Liturgy, Sacrosanctum Concilium (December 4, 1963), gave Conferences of Bishops the responsibility for the publication and supervision of liturgical books for their respective territories, to the extent determined in church discipline and law (cf. canon 838 §3 of the Code of Canon Law). 2. As a part of its responsibility, the Catholic Bishops’ Conference of England and Wales has authorized the following guidelines for the use and publication of liturgical materials. This responsibility is exercised through the work of the Catholic Trust for England and Wales, Colloquium and the Liturgy Office of the Department for Christian Life and Worship. The Conference, through these bodies, wishes to cooperate as fully as possible with all publishers, editors, writers, and composers involved in the development, production and distribution of liturgical materials, from approved books to popular participation aids, in the hope of encouraging excellence in celebration. 3. The role of the national Episcopal Conference and its Episcopal Liturgical Commission (in this country the Department for Christian Life and Worship) has been defined in the Constitution on the Sacred Liturgy (nos.