The History of Anglican Liturgy June 2-6, 2014
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WHAT IS TRINITY SUNDAY? Trinity Sunday Is the First Sunday After Pentecost in the Western Christian Liturgical Calendar, and Pentecost Sunday in Eastern Christianity
The Blessed Trinity with Crown, by Max Fürst (1846–1917) Welcome to OUR 15th VIRTUAL GSP class! Trinity Sunday and the Triune God WHAT IS IT? WHY IS IT? Presented by Charles E.Dickson,Ph.D. First Sunday after Pentecost: Trinity Sunday Almighty and everlasting God, who hast given unto us thy servants grace, by the confession of a true faith, to acknowledge the glory of the eternal Trinity, and in the power of the Divine Majesty to worship the Unity: We beseech thee that thou wouldest keep us steadfast in this faith and worship, and bring us at last to see thee in thy one and eternal glory, O Father; who with the Son and the Holy Spirit livest and reignest, one God, for ever and ever. Amen. WHAT IS THE ORIGIN OF THIS COLLECT? This collect, found in the first Book of Common Prayer, derives from a little sacramentary of votive Masses for the private devotion of priests prepared by Alcuin of York (c.735-804), a major contributor to the Carolingian Renaissance. It is similar to proper prefaces found in the 8th-century Gelasian and 10th- century Gregorian Sacramentaries. Gelasian Sacramentary WHAT IS TRINITY SUNDAY? Trinity Sunday is the first Sunday after Pentecost in the Western Christian liturgical calendar, and Pentecost Sunday in Eastern Christianity. It is eight weeks after Easter Sunday. The earliest possible date is 17 May and the latest possible date is 20 June. In 2021 it occurs on 30 May. One of the seven principal church year feasts (BCP, p. 15), Trinity Sunday celebrates the doctrine of the Holy Trinity, the three Persons of God: the Father, the Son, and the Holy Spirit, “the one and equal glory” of Father, Son, and Holy Spirit, “in Trinity of Persons and in Unity of Being” (BCP, p. -
The Twentieth Century Reform of the Liturgy: Outcomes and Prospects John F
Valparaiso University ValpoScholar Institute of Liturgical Studies Occasional Papers Institute of Liturgical Studies 2017 The weT ntieth Century Reform of the Liturgy: Outcomes and Prospects John F. Baldovin S.J. Boston College School of Theology & Ministry, [email protected] Follow this and additional works at: http://scholar.valpo.edu/ils_papers Part of the Catholic Studies Commons, and the Liturgy and Worship Commons Recommended Citation Baldovin, John F. S.J., "The wT entieth Century Reform of the Liturgy: Outcomes and Prospects" (2017). Institute of Liturgical Studies Occasional Papers. 126. http://scholar.valpo.edu/ils_papers/126 This Conference Proceeding is brought to you for free and open access by the Institute of Liturgical Studies at ValpoScholar. It has been accepted for inclusion in Institute of Liturgical Studies Occasional Papers by an authorized administrator of ValpoScholar. For more information, please contact a ValpoScholar staff member at [email protected]. The Twentieth Century Reform of the Liturgy: Outcomes and Prospects John F. Baldovin, S.J. Boston College School of Theology & Ministry Introduction Metanoiete. From the very first word of Jesus recorded in the Gospel of Mark reform and renewal have been an essential feature of Christian life and thought – just as they were critical to the message of the prophets of ancient Israel. The preaching of the Gospel presumes at least some openness to change, to acting differently and to thinking about things differently. This process has been repeated over and over again over the centuries. This insight forms the backbone of Gerhard Ladner’s classic work The Idea of Reform, where renovatio and reformatio are constants throughout Christian history.1 All of the great reform movements in the past twenty centuries have been in response to both changing cultural and societal circumstances (like the adaptation of Christianity north of the Alps) and the failure of Christians individually and communally to live up to the demands of the Gospel. -
The Catholic Mass[1]
The Catholic Mass God wants you to encounter Him In the Church's liturgy the divine blessing is fully revealed and communicated. The Father is acknowledged and adored as the source and the end of all the blessings of creation and salvation. In his Word who became incarnate, died, and rose for us, he fills us with his blessings. Through his Word, he pours into our hearts the Gift that contains all gifts, the Holy Spirit. Catechism of the Catholic Church 1082 "Seated at the right hand of the Father" and pouring out the Holy Spirit on his Body which is the Church, Christ now acts through the sacraments he instituted to communicate his grace. The sacraments are perceptible signs (words and actions) accessible to our human nature. By the action of Christ and the power of the Holy Spirit they make present efficaciously the grace that they signify. Catechism of the Catholic Church 1084 In the liturgy of the New Covenant every liturgical action, especially the celebration of the Eucharist and the sacraments, is an encounter between Christ and the Church. The liturgical assembly derives its unity from the "communion of the Holy Spirit" who gathers the children of God into the one Body of Christ. This assembly transcends racial, cultural, social - indeed, all human affinities. Catechism of the Catholic Church 1097 Jesus is the Word of God made flesh. It is Him that is being proclaimed at Mass. He is present whether or not the lector knows how to pronounce the words, or is speaking clearly or is dynamic. -
An Examination of Alcuin's Better-Known Poems
Discentes Volume 4 Issue 2 Volume 4, Issue 2 Article 4 2016 Poetry Praising Poetry: An Examination of Alcuin's Better-Known Poems Follow this and additional works at: https://repository.upenn.edu/discentesjournal Part of the Ancient, Medieval, Renaissance and Baroque Art and Architecture Commons, Classics Commons, and the History Commons Recommended Citation . 2016. "Poetry Praising Poetry: An Examination of Alcuin's Better-Known Poems." Discentes 4, (2):7-15. https://repository.upenn.edu/discentesjournal/vol4/iss2/4 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/discentesjournal/vol4/iss2/4 For more information, please contact [email protected]. Poetry Praising Poetry: An Examination of Alcuin's Better-Known Poems This article is available in Discentes: https://repository.upenn.edu/discentesjournal/vol4/iss2/4 Poetry Praising Poetry: An Examination of Alcuin's Better-Known Poems Annie Craig, Brown University Alcuin, the 8th century monk, scholar, and advisor to Charlemagne, receives most of his renown from his theological and political essays, as well as from his many surviving letters. During his lifetime he also produced many works of poetry, leaving behind a rich and diverse poetic collection. Carmina 32, 59 and 61 are considered the more famous poems in Alcuin’s collection as they feature all the themes and poetic devices most prominent throughout the poet’s works. While Carmina 32 and 59 address young students Manuscript drawing of Alcuin, ca. 9th century CE. of Alcuin and Carmen 61 addresses a nightingale, all three poems are celebrations of poetry as both a written and spoken medium. This exaltation of poetry accompanies features typical of Alcuin’s other works: the theme of losing touch with a student, the use of classical - especially Virgilian – reference, and an elevation of his message into the Christian world. -
Relations in Earlier Medieval Latin Philosophy: Against the Standard Account
Enrahonar. An International Journal of Theoretical and Practical Reason 61, 2018 41-58 Relations in Earlier Medieval Latin Philosophy: Against the Standard Account John Marenbon Trinity College, Cambridge [email protected] Received: 28-9-2017 Accepted: 16-4-2018 Abstract Medieval philosophers before Ockham are usually said to have treated relations as real, monadic accidents. This “Standard Account” does not, however, fit in with most discus- sions of relations in the Latin tradition from Augustine to the end of the 12th century. Early medieval thinkers minimized or denied the ontological standing of relations, and some, such as John Scottus Eriugena, recognized them as polyadic. They were especially influenced by Boethius’s discussion in his De trinitate, where relations are treated as prime examples of accidents that do not affect their substances. This paper examines non-stand- ard accounts in the period up to c. 1100. Keywords: relations; accidents; substance; Aristotle; Boethius Resum. Les relacions en la filosofia llatina medieval primerenca: contra el relat estàndard Es diu que els filòsofs medievals previs a Occam van tractar les relacions com a accidents reals i monàdics. Però aquest «Relat estàndard» no encaixa amb gran part de les discus- sions que van tenir lloc en la tradició llatina des d’Agustí fins al final del segle xii sobre les relacions. Els primers pensadors medievals van minimitzar o negar l’estatus ontològic de les relacions, i alguns, com Joan Escot Eriúgena, les van reconèixer com a poliàdiques. Aquests filòsofs van estar fonamentalment influïts per la discussió de Boeci en el seu De trinitate, on les relacions es tracten com a primers exemples d’accidents que no afecten les seves substàncies. -
Principles for Worship
Principles for Worship Evangelical Lutheran Church in America Published by Augsburg Fortress RENEWING WORSHIP 2 Principles for Worship This resource has been prepared by the Evangelical Lutheran Church in America for provisional use. Copyright © 2002 Evangelical Lutheran Church in America. Published by Augsburg Fortress, Publishers. All rights reserved. Except for brief quotations in critical articles or reviews and for uses described in the following paragraph, no part of this book may be reproduced in any manner without prior written permission from the publisher. Contact: Permissions, Augs- burg Fortress, Box 1209, Minneapolis MN 55440-1209, (800) 421-0239. Permission is granted to reproduce the material on pages i- 154 for study and response, provided that no part of the re- production is for sale, copies are for onetime local use, and the following copyright notice appears: From Principles for Worship, copyright © 2002, administered by Augsburg Fortress. May be reproduced by permission for use only be- tween June 1, 2002 and December 31, 2005. Scripture quotations, unless otherwise noted, are from the New Revised Standard Version Bible © 1989 Division of Christ- ian Education of the National Council of Churches of Christ in the United States of America. Used by permission. Prayers and liturgical texts acknowledged as LBW are copyright © 1978 Lutheran Book of Worship and those acknowledged as With One Voice are copyright © 1995 Augsburg Fortress. The Use of the Means of Grace: A Statement on the Practice of Word and Sacrament, included as the appendix in this volume, was adopted for guidance and practice by the Fifth Biennial Churchwide Assembly of the Evangelical Lutheran Church in America, August 19, 1997. -
Thomas Aquinas College Newsletter Fall 2018
quinas A C s o a l Thomas Aquinas College Newsletter m l e o g h e T Fall 2018 Volume 46, Issue 3 1971 Eastward Bound! College Receives Approval for New England Campus ulminating a rigorous process that campus and, thanks be to God, that day Cbegan in the spring of 2017, Thomas has arrived.” Aquinas College has received approval Notably, the College’s need for expan- from the Massachusetts Board of Higher sion counters a 50-year trend in higher Education to operate a branch campus education, in which more than a quarter in Western Massachusetts, where it will of the country’s small liberal arts schools award the degree of Bachelor of Arts in have either closed, merged, or abandoned Liberal Arts. The decision sets the stage their missions. “At a time when more for Thomas Aquinas College, New Eng- than a few liberal arts colleges have had land, to open its doors in fall 2019. to close,” says R. Scott Turicchi, chairman The Board’s approval comes as the of the College’s Board of Governors, “it is result of a thorough and rigorous appli- a testament to the excellence of Thomas cation process conducted by its legal Aquinas College’s unique program of and academic affairs staff at the Massa- Catholic liberal education and to its good chusetts Department of Higher Educa- stewardship that the school has received tion. Its grant of authority is subject to school in Northfield, Massachusetts, course, friends’ donations to cover the approval to operate a second campus.” stipulations, the most important of which which has been shuttered since 2005. -
53Rd International Congress on Medieval Studies
53rd International Congress on Medieval Studies May 10–13, 2018 Medieval Institute College of Arts and Sciences Western Michigan University 1903 W. Michigan Ave. Kalamazoo, MI 49008-5432 wmich.edu/medieval 2018 i Table of Contents Welcome Letter iii Registration iv-v On-Campus Housing vi-vii Food viii-ix Travel x Driving and Parking xi Logistics and Amenities xii-xiii Varia xiv Off-Campus Accommodations vx Hotel Shuttle Routes xvi Hotel Shuttle Schedules xvii Campus Shuttles xviii Mailings xix Exhibits Hall xx Exhibitors xxi Plenary Lectures xxii Reception of the Classics in the Middle Ages Lecture xxiii Screenings xxiv Social Media xxv Advance Notice—2019 Congress xxvi The Congress: How It Works xxvii The Congress Academic Program xxviii-xxix Travel Awards xxx The Otto Gründler Book Prize xxxi Richard Rawlinson Center xxxii Center for Cistercian and Monastic Studies xxxiii M.A. Program in Medieval Studies xxxiv Medieval Institute Publications xxxv Endowment and Gift Funds xxxvi 2018 Congress Schedule of Events 1–192 Index of Sponsoring Organizations 193–198 Index of Participants 199–218 Floor Plans M-1 – M-9 List of Advertisers Advertising A-1 – A-36 Color Maps ii Dear colleagues, It’s a balmy 9 degrees here in Kalamazoo today, but I can’t complain—too much— because Kalamazoo will not feel the wrath of the “bomb cyclone” and polar vortex due to hit the East Coast later this week, the first week of 2018. Nonetheless, today in Kalamazoo, I long for spring and what it brings: the warmth of the weather, my colleagues and friends who will come in May to the International Congress on Medieval Studies. -
Justifying Religious Freedom: the Western Tradition
Justifying Religious Freedom: The Western Tradition E. Gregory Wallace* Table of Contents I. THESIS: REDISCOVERING THE RELIGIOUS JUSTIFICATIONS FOR RELIGIOUS FREEDOM.......................................................... 488 II. THE ORIGINS OF RELIGIOUS FREEDOM IN EARLY CHRISTIAN THOUGHT ................................................................................... 495 A. Early Christian Views on Religious Toleration and Freedom.............................................................................. 495 1. Early Christian Teaching on Church and State............. 496 2. Persecution in the Early Roman Empire....................... 499 3. Tertullian’s Call for Religious Freedom ....................... 502 B. Christianity and Religious Freedom in the Constantinian Empire ................................................................................ 504 C. The Rise of Intolerance in Christendom ............................. 510 1. The Beginnings of Christian Intolerance ...................... 510 2. The Causes of Christian Intolerance ............................. 512 D. Opposition to State Persecution in Early Christendom...... 516 E. Augustine’s Theory of Persecution..................................... 518 F. Church-State Boundaries in Early Christendom................ 526 G. Emerging Principles of Religious Freedom........................ 528 III. THE PRESERVATION OF RELIGIOUS FREEDOM IN MEDIEVAL AND REFORMATION EUROPE...................................................... 530 A. Persecution and Opposition in the Medieval -
Inculturation of the Liturgy in Local Churches: Case of the Diocese of Saint Thomas, U.S
University of St. Thomas, Minnesota UST Research Online School of Divinity Master’s Theses and Projects Saint Paul Seminary School of Divinity Winter 12-2014 Inculturation of the Liturgy in Local Churches: Case of the Diocese of Saint Thomas, U.S. Virgin Islands Touchard Tignoua Goula University of St. Thomas, Minnesota, [email protected] Follow this and additional works at: https://ir.stthomas.edu/sod_mat Part of the History Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Tignoua Goula, Touchard, "Inculturation of the Liturgy in Local Churches: Case of the Diocese of Saint Thomas, U.S. Virgin Islands" (2014). School of Divinity Master’s Theses and Projects. 8. https://ir.stthomas.edu/sod_mat/8 This Thesis is brought to you for free and open access by the Saint Paul Seminary School of Divinity at UST Research Online. It has been accepted for inclusion in School of Divinity Master’s Theses and Projects by an authorized administrator of UST Research Online. For more information, please contact [email protected]. THE SAINT PAUL SEMINARY SCHOOL OF DIVINITY UNIVERSITY OF ST. THOMAS Inculturation of the Liturgy in Local Churches: Case of the Diocese of Saint Thomas, U.S. Virgin Islands A THESIS Submitted to the Faculty of the School of Divinity Of the University of St. Thomas In Partial Fulfillment of the Requirements For the Degree Master of Arts in Theology © Copyright All Rights Reserved By Touchard Tignoua Goula St. Paul, MN 2014 TABLE OF CONTENTS General Introduction..……………………………………………………………………..1 Chapter one: The Jewish Roots of Christian Liturgy……………….……………………..2 A. -
Accounts of the Raid on Lindisfarne
Accounts of the Raid on Lindisfarne In the year 793 CE, Viking ships attacked the monastery at Lindisfarne on the east coast of England. Below are excerpts from some accounts of the raid: "Here Beorhtric [AD 786-802] took King Offa's daughter Eadburh. And in his days there came for the first time 3 ships; and then the reeve rode there and wanted to compel them to go to the king's town, because he did not know what they were; and they killed him. Those were the first ships of the Danish men which sought out the land of the English race." Anglo-Saxon Chronicle (Winchester MS) Such is the entry for AD 789, written by the chronicler a hundred years later. The king's reeve is said to have ridden to the harbor at Portland on the southwest coast of England, thinking the strangers to be traders whom he then would escort to the royal manor at Dorchester. (Even though the chronicler identifies the raiders as Danes, the term, like Northmen, was used generically to signify all Scandinavian invaders. The early Vikings tended to be Norwegian, although it was the Danes, who began their pillaging in AD 835, from whom the English suffered the most.) A few years later, there is another entry, even more ominous, this time for AD 793. "Here terrible portents came about over the land of Northumbria, and miserably frightened the people: these were immense flashes of lightening, and fiery dragons were seen flying in the air. A great famine immediately followed these signs; and a little after that in the same year on 8 June the raiding of heathen men miserably devastated God's church in Lindisfarne island by looting and slaughter." Anglo-Saxon Chronicle (Petersborough MS) The Vikings attack on the holy island of Lindisfarne off the northern coast of Northumbria is the earliest recorded and the best known of the Viking raids in the west. -
J.P. GUMBERT Medieval Points Medieval Punctuation Is Not Often Considered a Very Fascinating Subject for Study. Editors of Class
J.P. GUMBERT Medieval points Medieval punctuation is not often considered a very fascinating subject for study. Editors of classical and Medieval (and Renaissance) texts hardly seem to be aware of its existence - certainly they almost all agree that any Medieval dots and hooks are almost as irrelevant as fly-specks and can, nay must be absolutely disregarded by editors; this even though there exist pronouncements by authors from Alcuin to Erasmus stressing the importance of punctuation, which should mean that at least some authors punctuated according to a system they found adequate, and that at least some manuscripts - and certainly the autographs of such authors - show such a punctuation. For scholarly editions of later texts strict respect for the original punctuation is a matter of course; for Medieval texts the contrary is the case. Why? Because Medieval punctuation is different from ours. So is Medieval language and Medieval thought, but about that nobody complains; but in the case of punctuation the difference produces a lack of understanding, and thus a feeling that Medieval punctuation is either worthless, or very difficult, or both. The lack of editorial interest in its turn causes a lack of study. In (fairly) recent years, however, some books have appeared which really help us and which deserve notice. (See also the survey by Patrizia Rafti, 'L'interpunzione nel libro manoscritto: mezzo secolo di studi,' in Scrittura e civi*lta 12 (1988) 239-98.) One is a very instructive volume of congress proceedings; the other is the first major monograph on the subject. A. MAIERÙ (ed.), Grafia e interpunzione del Latino nel Medioevo, Seminario interna- zionale, Roma, 27-29 settembre 1984.