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Lesser Feasts and Fasts 2018
Lesser Feasts and Fasts 2018 Conforming to General Convention 2018 1 Preface Christians have since ancient times honored men and women whose lives represent heroic commitment to Christ and who have borne witness to their faith even at the cost of their lives. Such witnesses, by the grace of God, live in every age. The criteria used in the selection of those to be commemorated in the Episcopal Church are set out below and represent a growing consensus among provinces of the Anglican Communion also engaged in enriching their calendars. What we celebrate in the lives of the saints is the presence of Christ expressing itself in and through particular lives lived in the midst of specific historical circumstances. In the saints we are not dealing primarily with absolutes of perfection but human lives, in all their diversity, open to the motions of the Holy Spirit. Many a holy life, when carefully examined, will reveal flaws or the bias of a particular moment in history or ecclesial perspective. It should encourage us to realize that the saints, like us, are first and foremost redeemed sinners in whom the risen Christ’s words to St. Paul come to fulfillment, “My grace is sufficient for you, for my power is made perfect in weakness.” The “lesser feasts” provide opportunities for optional observance. They are not intended to replace the fundamental celebration of Sunday and major Holy Days. As the Standing Liturgical Commission and the General Convention add or delete names from the calendar, successive editions of this volume will be published, each edition bearing in the title the date of the General Convention to which it is a response. -
M: St Mary • J: St Joseph /Rc: Rectory Chapel
Sept. 24th - Oct. 7th 2018 ╬ Spiritual Corner M: St Mary • J: St Joseph Rc: rectory chapel APOSTOLIC EXHORTATION GAUDETE ET Our bulletin covers several weeks! EXSULTATE OF THE HOLY FATHER FRANCIS ON THE CALL TO HOLINESS IN TODAY’S WORLD Sept 25 6pm • M † Living & Dec’d of the Parish 4. The saints now in God’s presence preserve their bonds of love and communion with us. The Book of Revelation attests to this Sept 26 9am • J † Stanley Niedrowski when it speaks of the intercession of the martyrs: “I saw under the Sept 27 9am • J Rc † Marianne DiGiondenico altar the souls of those who had been slain for the word of God Sept 28 9am • J Rc † Catherine Kuhns and for the witness they had borne; they cried out with a loud voice, __________________ ‘O sovereign Lord, holy and true, how long will it be before you judge?’” (6:9-10). Each of us can say: “Surrounded, led and guided by the friends of God… I do not have to carry alone what, in truth, Sept. 29th/30th 26th Sunday in Ordinary Time I could never carry alone. All the saints of God are there to protect 3:30pm • J † Robert Stancik r/o Wife, Carol me, to sustain me and to carry me”.[1] 5. The processes of beatification and canonization recognize the 5:15pm • M † Jean Jarzinko r/o M/M Dan Milefsky signs of heroic virtue, the sacrifice of one’s life in martyrdom, and 8:15am • J † Mary Yorke r/o John & Mary Jean Rinkenberg certain cases where a life is constantly offered for others, even until 10:15am • M † IMO Noel Brouse r/o Ruth Ann & Children death. -
Abbot Suger's Consecrations of the Abbey Church of St. Denis
DE CONSECRATIONIBUS: ABBOT SUGER’S CONSECRATIONS OF THE ABBEY CHURCH OF ST. DENIS by Elizabeth R. Drennon A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in History Boise State University August 2016 © 2016 Elizabeth R. Drennon ALL RIGHTS RESERVED BOISE STATE UNIVERSITY GRADUATE COLLEGE DEFENSE COMMITTEE AND FINAL READING APPROVALS of the thesis submitted by Elizabeth R. Drennon Thesis Title: De Consecrationibus: Abbot Suger’s Consecrations of the Abbey Church of St. Denis Date of Final Oral Examination: 15 June 2016 The following individuals read and discussed the thesis submitted by student Elizabeth R. Drennon, and they evaluated her presentation and response to questions during the final oral examination. They found that the student passed the final oral examination. Lisa McClain, Ph.D. Chair, Supervisory Committee Erik J. Hadley, Ph.D. Member, Supervisory Committee Katherine V. Huntley, Ph.D. Member, Supervisory Committee The final reading approval of the thesis was granted by Lisa McClain, Ph.D., Chair of the Supervisory Committee. The thesis was approved for the Graduate College by Jodi Chilson, M.F.A., Coordinator of Theses and Dissertations. DEDICATION I dedicate this to my family, who believed I could do this and who tolerated my child-like enthusiasm, strange mumblings in Latin, and sudden outbursts of enlightenment throughout this process. Your faith in me and your support, both financially and emotionally, made this possible. iv ACKNOWLEDGEMENTS I would like to thank Dr. Lisa McClain for her support, patience, editing advice, and guidance throughout this process. I simply could not have found a better mentor. -
Bibel, Barmherzigkeit Und Bilanzen Domkapitular Dr
REGENSBURGER BISTUMSBLATT 87. Jg. 21./22. April 2018 / Nr. 16 www.katholische-sonntagszeitung.de Einzelverkaufspreis 2,00 Euro, 2063 Vorbereitungen für Der Heilige von der Ute Winkler-Stumpf und Synode in vollem Gange Klosterpforte ihre Hilfsaktion Noma Kardinal Lorenzo Baldisseri (Foto: Bruder Konrad war nicht nur Aus einem Kind, dem die Grün- KNA) ist für die Organisation der ein großer Beter: Seine Demut derin der Hilfsaktion Noma, Jugendsynode verantwortlich. An der und Hilfsbereitschaft machten Ute Winkler-Stumpf (Foto: oh), Vorbereitung haben durch die ihn weit über Altötting hinaus ursprünglich helfen wollte, sind Online-Umfrage 80 000 Ju- bekannt. Jetzt wird sein 200. heute über 140 000 Kinder ge- gendliche mitgewirkt. Seite 7 Geburtstag gefeiert. Seite 2/3 worden. Seite VI Vor allem … Bibel, Barmherzigkeit Liebe Leserin, lieber Leser und Bilanzen er Vorsitzende des m spanischen Alcoy steigt an Diözesan -Caritasverbands Idiesem Sonntag eines der größ- D ten Festivals von ganz Spanien. und der Katholischen Jugend- Bis Dienstag steht die Kleinstadt fürsorge (KJF) der Diözese im Zeichen einer Schlacht des Regensburg, Domkapitular Jahres 1276: Damals besiegten Roland Batz, setzt sich in sei- die Christen von Alcoy ein mus- nem aktuell erschienenen Buch limisches Heer, das den Ort bela- gerte (Seite 13). „Bibel, Barmherzigkeit und Der heilige Georg soll den Be- Bilanzen“ intensiv mit Fragen drängten hoch zu Ross zu Hilfe einer christlichen Wirtschafts- gekommen sein. Seither gilt er ethik auseinander. Seite II als Stadtpatron. „Moros y Cris- tianos“ ist das bunte Spektakel überschrieben, bei dem sich die Bewohner drei Tage lang auf- wändig kostümiert in Mauren und Christen verwandeln. Die Schlacht von 1276 fällt in eine entscheidende Phase der „Reconquista“, der Rückerobe- rung der Iberischen Halbinsel von den Muslimen. -
H E I L I G E 12 Apostel
H e i l i g e 12 Apostel: Simon Petrus 1.) Heiliger, Apostel, Märtyrer † am 29. Juni 67 Beschützer u. Patron der Stadt u. des Bistums von Rom nach Chr. Gebürtig aus Bethsaida am See Genezareth in Galiläa als Sohn des Jona. Märtyrertod Er lebte später als Fischer mit seiner Frau u. seinen Eltern in Kafarnaum. Von Jesus erhielt er den Beinamen: Kephas ↔ Petrus ↔ der Fels. Jesus sagte: „Du bist Simon, Jonas Sohn; du sollst Kephas (der Fels) heißen“ (Joh. 1,42). Kephas ↔ Petrus ↔ der Fels (hebräisch: Kefas, griech. Petrus). Im Mätthäus-Evangelium sagt Jesus: „Du bist Petrus, auf diesen Felsen will ich meine Kirche bauen, und die Pforten der Hölle sollen sie nicht überwältigen“ (Mt. 16, 18-19). - Jesus „der Auferstandene“ fragte Petrus am See Gennesaret dreimal: „Simon, Sohn des Jona, liebst du mich mehr als diesen?“ Petrus antwortete dreimal: „Ja, Herr“ und dreimal erwiderte Jesus: „Weide meine Schafe“ (Joh. 21, 1-17). Die dreimalige Wiederholung vor Zeugen entsprach orientalischem Brauch, formell ein Recht auf eine Person zu übertragen. Jesus hatte dem Recht entsprechend seine Nachfolge, den Primat der geistlichen Führung der Christenheit auf Petrus übertragen, zu seinem Nachfolger seiner Kirche, dem Fundament des Papsttums, berufen.- Simon Petrus war Wortführer der Apostel. Im Verlauf seiner Missionsreisen traf Petrus 42 n. Chr. in Rom ein, nahm Wohnung im Judenviertel und wohnte von 43-51 im Haus des Senators Pudens. (Der Legende zufolge gaben die Töchter des Senators, Praxedis u. Pudentiana, in Rom zwei frühchristlichen Kirchen ihren Namen. Ihre Gräber wurden in der Priscilla-Katakombe identifiziert). Von Rom aus führte Petrus die entstehende Kirche, er konsekrierte erste Bischöfe u. -
Universities of Leeds, Sheffield and York
promoting access to White Rose research papers Universities of Leeds, Sheffield and York http://eprints.whiterose.ac.uk/ This is an author produced version of a paper published in The Journal of Ecclesiastical History. White Rose Research Online URL for this paper: http://eprints.whiterose.ac.uk/10455 Published paper Thompson, K. (2009) The other Saint Bernard: The 'troubled and varied career' of Bernard of Abbeville, Abbot of Tiron, Journal of Ecclesiastical History, 60 (4), pp. 657-672 http://dx.doi.org/10.1017/S0022046909990042 White Rose Research Online [email protected] The Other Saint Bernard: the ‘troubled and varied career’ of Bernard of Abbeville, Abbot of Tiron ‘A troubled and varied career.’1 Such is David Knowles’ assessment of Bernard of Abbeville, founder of the abbey of Tiron, which lies in the wooded landscape of the Perche region between Alençon and Chartres in western France.2 Bernard’s career is conventionally coupled with those of Robert of Arbrissel and Vitalis of Mortain, all of them important figures in the ascetic revival in monasticism which gripped western Europe in the late eleventh and early twelfth centuries.3 Yet while the Fontevraudine and Savignac affiliations that derived from Robert and Vitalis’s activities have been much discussed, there is no major history of the abbey of Tiron. The rigour of Bernard’s approach to monastic life, however, was much admired by contemporaries, including the kings, Henry I of England, David I of Scotland and Louis VI of France. His abbey of Tiron was the source for over a hundred communities throughout France and perhaps surprisingly in Scotland, Wales and England.4 The speed with which these daughter houses were established over such a broad area was remarkable, but the impetus was not sustained, and the so-called ‘Order of Tiron’ had ceased to be an influential force within the western monastic tradition by the beginning of the thirteenth century. -
Loyalty, Friendship and Love in the Letters of Fulbert of Chartres
LOYALTY, FRIENDSHIP AND LOVE IN THE LETTERS OF FULBERT OF CHARTRES Date of reception: 251h of April, 2007 Final date of acceptance: lFhoi Decemher, 2007 In letter 51 of his correspondence, Fulbert of Chartres oIfers a definition oIfdeli- tus which has long been nsed by historians to describe feudal-vassalic relations. 1n al1 of his correspondence, Fulhert expreses this social bond by using an elaborate vocabulary of friendship and emotions. He thus qualifies social relations descrihed as an elernent of vassalage and loyalty and gives them a moral content. He defines amicitia, particularly for the attention of William of Aquitaine, by emphasising its "usefnl" aspect and stressing its ohjective, honestum or the common good, terms that have already been found in his 51" letter to definefdelitas. Friendship is therefore a natural corollary of the relationships of loyalty within the clergy or in the secu- lar world. In the same way relationships of loyalty are coupled with the use of the vocahnlary of affecíus, which conveys the ideals of peace and the common good, heralded by the Bishop of Chartres in feudal society at the beginning of the 11th century. Fulhert de Chartres, Faithfulness, Friendship, Peace, Love. Fulbertus Carnutinus, Fideliias, Amicitia, Pax, Cantas. The letters of Fulbert, bishop of Charires between ahout 1006 and 1028, are a fundamental source of knowledge about the organisation of feudal society. Indeed, this bishop, appointed by l<ing Robert the Pious, following his position as scolaster of Chartres and reputed for bis erudition and piety, left 131 letters which are con- cerned with particular problems of a legal, ecclesiastical and religious nature. -
Latin Grammar in the Cathedral School: Fulbert of Chartres, Bonipert of Pécs, and the Way of a Lost Priscian Manuscript
Quidditas Volume 22 Article 4 2001 Latin Grammar in the Cathedral School: Fulbert of Chartres, Bonipert of Pécs, and the Way of a Lost Priscian Manuscript Elöd Nemerkényi Erasmus Institute, Notre Dame Follow this and additional works at: https://scholarsarchive.byu.edu/rmmra Part of the Comparative Literature Commons, History Commons, Philosophy Commons, and the Renaissance Studies Commons Recommended Citation Nemerkényi, Elöd (2001) "Latin Grammar in the Cathedral School: Fulbert of Chartres, Bonipert of Pécs, and the Way of a Lost Priscian Manuscript," Quidditas: Vol. 22 , Article 4. Available at: https://scholarsarchive.byu.edu/rmmra/vol22/iss1/4 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Quidditas by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Latin Grammar in the Cathedral School: Fulbert of Chartres, Bonipert of Pécs, and the Way of a Lost Priscian Manuscript Elöd Nemerkényi Erasmus Institute, Notre Dame HE STARTING POINT OF THE CLASSICAL tradition in medieval Hun- gary is marked by a letter written by Bishop Fulbert of Chartres in TNorthern France to Bishop Bonipert of Pécs in Southern Hun- gary.1 In this letter, dated by its editor to 1023, Fulbert assured his col- league, Bonipert that he was going to send him one of his copies of Priscian: “Our son and your faithful servant Hilduin has told us of your gestures of charity toward us and dutifully stated that you would like one of our copies of Priscian. -
Prelims and Contents
adamo-003-front 22/05/2014 9:05 AM Page i New Monks in Old Habits Medieval monasticism was not uniform and monolithic. Even after the ninth-century adoption of the Rule of Benedict as the standard for most monasteries throughout the Carolingian Empire, there was wide variation in its practice. The eleventh to the thir- teenth centuries, a time of especially great religious ferment, saw the growth of a num- ber of movements seeking to reform monastic practice, to make it more ascetic, more “true” to the Regula Benedicti. In the early thirteenth century, the Franciscan and Domini- can Friars were the agents of reform, and many historians see the Friars as a watershed in the history of religious life in the Middle Ages. Yet when Francis of Assisi was only eleven years old, when the creation of the Franciscan life was barely an idea, monasticism in Burgundy experienced another reform. This was the foundation of the Caulite Order. The Caulites founded their first monastery in 1193, roughly a century after the advent of the Cistercians, barely two decades before the advent of the Franciscans. The order, also referred to as the Valliscaulians, was named for the site of this first monastery in Val-des- Choux or “valley of cabbages,” located in the Châtillon forest, some twelve kilometers southeast of the town of Châtillon-sur-Seine in northwest Burgundy. The most important benefactor of the order was Odo III, duke of Burgundy. The order’s spiritual founder was a certain Viard, sometimes called Guy or Guido, who, according to eighteenth-century mémoires of the order, was a former Carthusian lay brother. -
History 393: Medieval Church and State
HISTORY 393: MEDIEVAL CHURCH AND STATE Course Information: History 393-01 (CRN: 10770), Spring 2012 TR 9:30-10:45 Room: MHRA 2211 Instructor Information: Dr. Richard Barton Office: 2115 MHRA Office phone: 334-3998 Home phone: 852-1837 , no calls after 9 PM please! Mailbox: 2118A MHRA Email: [email protected] Office hours: Tuesdays 11:00-12:00, Thursdays 3:15-4:30, and by appointment Course Description: The Middle Ages encompassed their fair share of scenes of high political drama. We need only think of the Carolingian Emperor Louis the Pious performing public penance for his alleged sins before the entire court in 833; or the German Emperor Henry IV, barefoot in the snow at Canossa, begging for forgiveness from Pope Gregory VII; or the murder of Thomas Becket, archbishop of Canterbury, before the high altar, by four of King Henry II’s knights and the public flogging of Henry II as penance for that very murder. These episodes and many more constitute the stuff of this course. Above all, this course looks at the ways in which medieval people understood authority and, particularly, the intersection between the two most visible sources of tangible authority experienced by all during in the Middle Ages, the universal Christian church and the secular monarchies. Rather than covering every period from 500 to 1500, we will perform more intensive examination of a handful of key episodes occurring between 800 and 1300, episodes which served to define both the practice of authority in the Middle Ages and the legacy left to future generations. -
The Forgotten Templar Old World Knights Templars Were Men Of
The Forgotten Templar Old World Knights Templars were men of legend. In their quest to defend truth and justice, these men used their swords and unwavering dedication to secure victories in epic battles burned into the pages of our history books. As modern day Knights, we pride ourselves on presenting the Order, not with a sword, but as a benevolent and brotherly house whose ultimate goals are charity and the never-ending search for light. We still have swords but without the edge. We revel in legends which depict old world Templars being ferocious as the proverbial lions. And they were, indeed. However, there was a duality to their personalities which often goes unmentioned. They had a very complex, self-reflecting and gentile side to them- they could be as meek as a lamb. History repeats itself. The world of the early Templars was in many ways very different from our own modern world; but, as we are witnessing more and more, our worlds are once again becoming eerily similar. Religious extremism, the diluting of Christian morals and unprovoked violence was inflicted upon humanity by radical groups then, just as today where modern day religious extremists, atheism, and “politically correct” bureaucrats are seeking to destroy our world. Sometimes I ponder that perhaps the evil ones are once again testing the resolve of the Templar- with an ancient question. Are we still as meek as a lamb and ferocious as a lion or have we become lamb chops only? The following article is about a sickly Cistercian Monk who would ultimately design and shape a machine capable of unthinkable violence and yet display equal kindness. -
St. Symeon the New Theologian and Western Dissident Movements
http://dx.doi.org/10.18778/2084-140X.02.12 Studia Ceranea 2, 2012, p. 137–144 Bernard Hamilton, Janet Hamilton (Nottingham) St. Symeon the New Theologian and Western Dissident Movements The execution on Holy Innocents day 1022 of a group of canons of the cathe- dral of the Holy Cross, Orleans, together with some of their followers, convicted of heresy at a synod convoked by Robert the Pious, was widely reported. M.R.-H. Bautier has brilliantly explained the political context of the trial and has also ex- plained the priority of the two Fleury sources1. Abbot Gauzlin of Fleury, together with a group of senior brethren, had been present at the Synod of Orleans and, soon after the trial, the Catalan monk John, who was staying at Fleury, wrote about it to Oliba, abbot of Ripoll. He describes the heretics as radically anti-sacramental; they denied the saving grace of baptism, the validity of the Mass and the efficacy of sacramental confession; and they deprecated marriage2. Andrew of Fleury, who may have been present at the Synod in 1022, wrote a Life of abbot Gauzlin in c. 1042, in which he tells us that the heretics professed belief in the Holy Trinity and in the incarnation of Christ, but rejected the sacraments. They denied that the Holy Spirit was conferred at baptism; they saw no value in the laying-on of hands or in sacra- mental confession; they held that bishops could not validly ordain priests because they did not have the power to confer the Holy Spirit (which implied, of course, that priests could not celebrate valid Masses).