St. Marguerite D'youville Catholic Church
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The Voice of Saint Wenceslaus OSADA SV
Thirtieth Sunday in Ordinary Time l October 25, 2020 The Voice of Saint Wenceslaus OSADA SV. VÁCLAVA VÍTÁ VÁS K TÉTO MŠI SVATÉ English Translation: The Parish of St. Wenceslaus Welcomes You to This Holy Mass Mission Statement We, the community of Saint Wenceslaus, inspired by the call to follow Christ, share in the mission of the Church through prayer, worship and continuing faith formation together and individually. We strive to further the call of Jesus to be of service to others through being a caring community, reaching out locally and globally to those in need. St. Wenceslaus Catholic Church 1224 Fifth Street S.E. – Cedar Rapids, IA 52401 A CZECH NATIONAL PARISH (Established 1874) https://swcr.church PARISH STAFF DAYLIGHT SAVINGS PASTOR: Rev. Pierre Joseph TIME ENDS NEXT [email protected] SUNDAY — Set your ASSOCIATE PASTOR: Rev. Aaron Junge clocks back an hour at 2 [email protected] a.m. on November 1. DEACONS: Vernon Rompot, David Harris, Robert Hurych PARISH ADMINISTRATOR: Patti Jansa PHONE NUMBERS HOLY HOUR AT ST. WENCESLAUS Fr. Pierre & Fr. Aaron: 362-7181 St. Wenceslaus Parish Office: 362-8061 Please join us at St. Wenceslaus for a Holy Hour with Exposition of MARRIAGES: Arrange with the pastor and parish office 6 months prior the Blessed Sacrament each to planned date. Wednesday afternoon from 3:00 to BAPTISMS: Participation in the Baptismal Program is required. Contact 4:00 p.m. The hour will begin with the parish office. the Chaplet of Divine Mercy. All are SACRAMENTS FOR THE SICK & HOMEBOUND: Contact the parish of- fice whenever you know of sick/homebound parishioners. -
Poverty, Charity and the Papacy in The
TRICLINIUM PAUPERUM: POVERTY, CHARITY AND THE PAPACY IN THE TIME OF GREGORY THE GREAT AN ABSTRACT SUBMITTED ON THE FIFTEENTH DAY OF MARCH, 2013 TO THE DEPARTMENT OF HISTORY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS OF THE SCHOOL OF LIBERAL ARTS OF TULANE UNIVERSITY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY BY ___________________________ Miles Doleac APPROVED: ________________________ Dennis P. Kehoe, Ph.D. Co-Director ________________________ F. Thomas Luongo, Ph.D. Co-Director ________________________ Thomas D. Frazel, Ph.D AN ABSTRACT This dissertation examines the role of Gregory I (r. 590-604 CE) in developing permanent ecclesiastical institutions under the authority of the Bishop of Rome to feed and serve the poor and the socio-political world in which he did so. Gregory’s work was part culmination of pre-existing practice, part innovation. I contend that Gregory transformed fading, ancient institutions and ideas—the Imperial annona, the monastic soup kitchen-hospice or xenodochium, Christianity’s “collection for the saints,” Christian caritas more generally and Greco-Roman euergetism—into something distinctly ecclesiastical, indeed “papal.” Although Gregory has long been closely associated with charity, few have attempted to unpack in any systematic way what Gregorian charity might have looked like in practical application and what impact it had on the Roman Church and the Roman people. I believe that we can see the contours of Gregory’s initiatives at work and, at least, the faint framework of an organized system of ecclesiastical charity that would emerge in clearer relief in the eighth and ninth centuries under Hadrian I (r. 772-795) and Leo III (r. -
Liturgy, Space, and Community in the Basilica Julii (Santa Maria in Trastevere)
DALE KINNEY Liturgy, Space, and Community in the Basilica Julii (Santa Maria in Trastevere) Abstract The Basilica Julii (also known as titulus Callisti and later as Santa Maria in Trastevere) provides a case study of the physical and social conditions in which early Christian liturgies ‘rewired’ their participants. This paper demon- strates that liturgical transformation was a two-way process, in which liturgy was the object as well as the agent of change. Three essential factors – the liturgy of the Eucharist, the space of the early Christian basilica, and the local Christian community – are described as they existed in Rome from the fourth through the ninth centuries. The essay then takes up the specific case of the Basilica Julii, showing how these three factors interacted in the con- crete conditions of a particular titular church. The basilica’s early Christian liturgical layout endured until the ninth century, when it was reconfigured by Pope Gregory IV (827-844) to bring the liturgical sub-spaces up-to- date. In Pope Gregory’s remodeling the original non-hierarchical layout was replaced by one in which celebrants were elevated above the congregation, women were segregated from men, and higher-ranking lay people were accorded places of honor distinct from those of lesser stature. These alterations brought the Basilica Julii in line with the requirements of the ninth-century papal stational liturgy. The stational liturgy was hierarchically orga- nized from the beginning, but distinctions became sharper in the course of the early Middle Ages in accordance with the expansion of papal authority and changes in lay society. -
All Saints and All Souls Day? Are These Linked with Paganism and Halloween?
AALL SSAINTS AND AALL SSOULS St. Peter Catholic Church Faith Fact November 2017 By FATHER WILLIAM SAUNDERS What are the origins of All Saints and All Souls Day? Are these linked with paganism and Halloween? Both the Feast of All Saints and the Feast of All Souls evolved in the life of the Church independently of paganism and Halloween. However, elements of pagan practices were perhaps “baptized” by some cultures or attached themselves to the celebration of All Saints and All Souls. Let us first address the Feast of All Saints. The exact origins of this celebration are uncertain, although, after the legalization of Christianity in 313, a common commemoration of Saints, especially the martyrs, appeared in various areas throughout the Church. For instance in the East, the city of Edessa celebrated this feast on May 13; the Syrians, on the Friday after Easter; and the city of Antioch, on the first Sunday after Pentecost. Both St. Ephrem (d. 373) and St. John Chrysostom (d. 407) attest to this feast day in their preaching. In the West, a commemoration for all the saints also was celebrated on the first Sunday after Pentecost. The primary reason for establishing a common feast day was because of the desire to honor the great number of martyrs, especially during the persecution of Emperor Diocletion (284-305), the worst and most extensive of the persecutions. […T]here were not enough days of the year for a feast day for each martyr and many of them died in groups. A common feast day for all saints, therefore seemed most appropriate In 609, the Emperor Phocas gave the Pantheon in Rome to Pope Boniface IV, who rededicated it on May 13 under the title St. -
Rome of the Pilgrims and Pilgrimage to Rome
58 CHAPTER 2 Rome of the pilgrims and pilgrimage to Rome 2.1 Introduction As noted, the sacred topography of early Christian Rome focused on different sites: the official Constantinian foundations and the more private intra-mural churches, the tituli, often developed and enlarged under the patronage of wealthy Roman families or popes. A third, essential category is that of the extra- mural places of worship, almost always associated with catacombs or sites of martyrdom. It is these that will be examined here, with a particular attention paid to the documented interaction with Anglo-Saxon pilgrims, providing insight to their visual experience of Rome. The phenomenon of pilgrims and pilgrimage to Rome was caused and constantly influenced by the attitude of the early-Christian faithful and the Church hierarchies towards the cult of saints and martyrs. Rome became the focal point of this tendency for a number of reasons, not least of which was the actual presence of so many shrines of the Apostles and martyrs of the early Church. Also important was the architectural manipulation of these tombs, sepulchres and relics by the early popes: obviously and in the first place this was a direct consequence of the increasing number of pilgrims interested in visiting the sites, but it seems also to have been an act of intentional propaganda to focus attention on certain shrines, at least from the time of Pope Damasus (366-84).1 The topographic and architectonic centre of the mass of early Christian Rome kept shifting and moving, shaped by the needs of visitors and ‒ at the same time ‒ directing these same needs towards specific monuments; the monuments themselves were often built or renovated following a programme rich in liturgical and political sub-text. -
All Saints Day (November 1) & All Souls Day (November 2) Summary
All Saints Day (November 1) & All Souls Day (November 2) Summary All Saints Day – November 1 – We remember and give thanks and call to mind the people before us who helped us become us and thank them and God for them and keep in mind to do for others what they have done for me. All Souls Day – November 2 – It is about praying for those in Purgatory, which is the way we are finished when we die. We pray that people are open to letting God finish them. Then they can relax forever. Details Source: https://www.catholic.org/saints/allsaints/ All Saints' Day is a solemn holy day of the Catholic Church celebrated annually on November 1. The day is dedicated to the saints of the Church, that is, all those who have attained heaven. It should not be confused with All Souls' Day, which is observed on November 2, and is dedicated to those who have died and not yet reached heaven. Although millions, or even billions of people may already be saints, All Saints' Day observances tend to focus on known saints --that is those recognized in the canon of the saints by the Catholic Church. Generally, All Saints' Day is a Catholic Holy Day of Obligation, meaning all Catholics are required to attend Mass on that day, unless they have an excellent excuse, such as serious illness. Other countries have different rules according to their national bishop's conferences. The bishops of each conference have the authority to amend the rules surrounding the obligation of the day. -
The Pantheon (Temple of All the Gods)
The Pantheon (temple of all the gods) is a former Roman temple and since the year 609 a Catholic church in Rome, Italy, on the site of an earlier temple commissioned by Marcus Agrippa during the reign of Augustus (27 BC – 14 AD). It was rebuilt by the emperor Hadrian and probably dedicated 126 AD. Its date of construction is uncertain, because Hadrian chose not to inscribe the new temple but rather to retain the inscription of Agrippa's older temple, which had burned down. The building is cylindrical with a portico of large granite Corinthian columns (eight in the first rank and two groups of four behind) under a pediment. A rectangular vestibule links the porch to the rotunda, which is under a coffered concrete dome, with a central opening (oculus) to the sky. Almost two thousand years after it was built, the Pantheon's dome is still the world's largest unreinforced concrete dome. The height to the oculus and the diameter of the interior circle are the same, 142 feet. It is one of the best-preserved of all Ancient Roman buildings, in large part because it has been in continuous use throughout its history and, since the 7th century, the Pantheon has been in use as a church dedicated to "St. Mary and the Martyrs" but informally known as "Santa Maria Rotonda". The square in front of the Pantheon is called Piazza della Rotonda. The Pantheon is a state property, managed by Italy's Ministry of Cultural Heritage and Activities and Tourism. In 2013, it was visited by over 6 million people. -
Ss. Cyril & Methodius Ukrainian Catholic Church
- 84 - Ss. Cyril & Methodius Ukrainian Catholic Church 135 River St., Olyphant, PA 18447-1435 Telephone: 570-489-2271 Fax: 570-489-6918 Web Sites: www.stcyrils.maslar-online.com www.parishesonline.com/sscyrilmethodiusblakely E-Mail: [email protected] Rev. Nestor Iwasiw, Pastor - 7 - - 2 - grounds from 11am to 4pm. Eat-in or der 10) $6.00. All are welcome!!! May 31, 2015: Sunday of All Saints Take-out. Adults $12.00 and Children (un- Epistle: Heb. 11:32 - 12:2 Gospel: Mt. 10 32-33, 37-38 & 19: 27-30 Mon., June 1 8:00 + Mary Bohn (Evelyn Trently) Sobor Deanery Meeting — Thursday, June 18 There will be an important meeting con- ing is to facilitate the implementation of Tues., June 2 8:00 + Andrew & Anna Smagula (Son Joseph Smagula) ducted by staff from the Archbishop’s the various conclusions of the Sobor in Wed., June 3 8:00 + Michael Romanovitch (Jean & Matt Kunchick) Chancery, regarding the “Summary” and each Deanery. All participants are asked “Report” of last year’s Sobor Conference and to familiarize themselves beforehand Thurs., June 4 8:00 + William Evancho (Joseph & Margaret Brewinski) held in Philadelphia. This meeting will with the fi nal Sobor report, available on- Fri., June 5 No Services Today. take place on Thursday, June 18, 6:30 line at our Archieparchial website: www. p.m., at St. Vladimir Parish, 70 Zerby Ave, ukrarcheparchy.us (click on the link ‘So- Sat., June 6 8:00 + Anne & Michael Shumek (Michael Shumek Family) Edwardsville. Light refreshments will be bor 2014’). It is hoped that the participants 10:30 Confessions. -
National Shrine of St. Jude SEO Pages
Carrie Emge Writing Samples National Shrine of St. Jude SEO Pages All Saints Day All Saints Day, also referred to as All Hallows, is a holy day of obligation celebrated on November 1st in honor of all saints and martyrs throughout Christian history, known and unknown. This holy day started when Pope Boniface IV buried the remains of Catholic martyrs beneath the Pantheon in Rome because robbers had been stealing them from the catacombs. Originally a temple for all of the gods, Emperor Phocas gave the Pantheon to Pope Boniface IV who rededicated it as Santa Maria ad Martyres (St. Mary and All Martyrs) in 609 AD. Pope Gregory III dedicated a chapel in St. Peter’s Basilica in Rome for Catholic saints, apostles, martyrs, and their relics in the mid-eighth century, and officially affirmed All Saints Day to be celebrated November 1st. While every canonized saint has their own feast day, All Saints Day is the celebration of all Catholic Saints, including those we may not know about. It is also a time to honor those saints who, like St. Jude, have interceded for us in times of need. The Gospel reading for All Saints Day is Matthew 5:1—12, which contains the Catholic prayer of The Beatitudes. The day before All Saints Day is All Hallows Eve (Halloween), October 31st. During the Middle Ages, beggars asked for “soul cakes,” and in exchange for the pastry, the recipient would pray for the souls of all those who have died. Halloween is mostly secular in the United States, as children dress up in costumes and go trick-or-treating for candy in their neighborhoods. -
Authority and Duty: Columbanus and the Primacy of Rome
Authority and Duty: Columbanus and the Primacy of Rome Damian Bracken Abstract. Columbanus’s letters are among the earliest examples of literature written by an Irishman and one of the first acknowledgements of the primacy of Rome from the pen of a barbarian. Many scholars have discerned a truculence, if not arrogance, in his letters to the popes. In many cases, his direct manner of speaking has obscured for a modern readership the extent of his knowledge of the nature of Roman primacy and his acceptance of many of the principles on which that primacy rests. Particularly in his letter to pope Boniface IV, Columbanus draws on these principles, in the first instance to acknowledge the primacy of the bishop of Rome, but also to remind the pope of the duties of leadership. Columbanus wrote Letter 5 at the time of the Three Chapters controversy when, following the doctrinal wavering of pope Vigilius, the churches of the West had either broken off communion with Rome or viewed its bishop with suspicion. In that context, Colum- banus’s call on the bishop of Rome to fulfil his role of ‘watchman’ of the church was less an affront to his dignity than an affirmation of his authority. Keywords: Columbanus, authority, Three Chapters controversy, Gregory the Great, Leo I, Boniface IV, Rome, primacy of Rome, role of bishop, caput ecclesiae, early Ireland. Damian Bracken Department of History, NUI Cork [email protected] Peritia 16 (2002) 168–213 ISBN 2503512895 IRELAND—ROME—CONSTANTINOPLE The Irish missionary and founder of monasteries, Columbanus (†615), crossed into Italy in 612 and established his last foundation at Bobbio under the patronage of the Lombard king, Agilulf.1 Probably in the following year he sent his last letter, to pope Boniface IV, calling on him to take action and heal the divisions in the Italian church caused by the Three Chapters schism.2 The papacy had gone through a particularly 1. -
All Saints and Souls Day Bulletin Insert
What is the difference between All Saints’ Day and All Souls’ Day? All Saints’ Day is a solemn holy day of the Catholic Church celebrated annually on November 1 and is one of the six holy days of obligation celebrated in the United States. The day celebrates the saints of the Church, that is, all those who have attained heaven. In the west, a key step in the establishment of All Saints’ Day was in 609/610 AD, when Pope Boniface IV consecrated the Pantheon in Rome as a church and dedicated it to the Virgin Mary and all the Martyrs. After rejoicing on November 1 with those of her children who have entered the glory of heaven, the Church then prays for all those who have died and await the day when they will join the company of saints in heaven. This is All Souls’ Day which is celebrated on November 2 each year. The doctrine of the communion of saints tells us that the sacrifices and prayers of each Christian are able to help all, so the Church on earth joins the saints in heaven in praying for all those who have died, especially through the Mass. (The custom of praying for the deceased is actually found in the Old Testament [see 2 Maccabees 12:38-46].) Some ideas for celebrating at home Gather for Evening Prayer, using the Office of the Dead. Pray the novena for the dead in preparation for All Souls’ Day. Place your loved one’s name in the Book of the Dead at your parish to be remembered by your community.* Visit the cemetery. -
The Independence of the Celtic Church 121
THE INDEPENDENCE OF THE CELTIC CHURCH 121 THE INDEPENDENCE Oli" THE CELTIC CHURCH. BY THE REV. F. R. MONTGOMERY HITCHCOCK, D.D. THE CHURCH OF IRELAND: ITS CONNECTION WITH THE EAST; ITS DIFFERENCES FROM THE CHURCH OF ROME; ITS INDEPENDENCE. HE Church of Ireland until the twelfth century, generally T speaking, for six centuries, was a free and a nationa.J. Church. It had many points of contact with the Eastern Church which suggest an Eastern origin, and as many points of difference from the Roman Church which make a Roman origin impossible. In the first place, we shall briefly summarize the points of contact with the East. With regard to the monastic habitations, they resemble in plan, i.e. a group of small huts surrounded by a cashel, the communities of the East, like that of Mount Tabor, after which they were modelled. 1 The ascetic practices of the Irish hermit, such as suspending oneself by the armpits from hooks, a were imitations of the devices in self-torture discovered by the anchorites of the Syrian desert, probably in imitation of the Indian fakir's methods of self-torture. The smallness of the ·churches reminded travellers of those of Mount Athos and Asia Minor ; and the group of seven churches, e.g. at Glendalough and Clonmacnois suggests the " Seven Churches of Asia." The shape of the doors of the hermitages of SS. Flannan and Molua at Killaloe, broader at the threshold than at the head, resembles Egyptian style of architecture. The circle of the Irish cross is probably the loop of the crux ansata of the Egyptians, their circle of life being an emblem of immortality.