Breviary Offices from Lauds to Compline Inclusive, Tr. From
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RARE BX2080.A2 Book of Hours for Dominican Use Northwestern France? S
Manuscript description by Brittany Rancour RARE BX2080.A2 Book of Hours for Dominican Use Northwestern France? S. XV2/4 CONTENT The Seven Penitential Psalms (f.1r); a Litany of the Saints (f.12v3); Agnus dei (f. 17v5), Alma Redemptoris Mater (f.18r1), Suffrages (f. 18v2), the Hours of the Cross (f.20v1); the Hours of the Holy Spirit at Matins (f.23v1); Memorials to the saints (f.26r1); the Office of the Dead with vespers, Matins (first, second, and third night readings), and Lauds (f.31r11-61v3); Prayers for use at Mass (f.63v7), the hymn Ave verum corpus (f.66r2), and the Obsecro te (f.67r1). MODERN EDITIONS Medievalist.net. “A Hypertext Book of Hours.” http://medievalist.net/hourstxt/home.htm. PHYSICAL DESCRIPTION Parchment. 71 folios. Multiple scribes. 9 quires I-II8, III6, IV-VIII8, IX9 lacking final blank. Catch words at the end of each quire provide the first word of the next quire. HF’FH. Bound, s. XV. Dimensions of folio 11.5 cm X 8.7 cm. Text dimensions 6 cm X 5 cm. 14 long lines, ruled by dry point with single vertical bounding lines. Prickings in outer margins. Gothic textura. Blank spaces left for miniatures (f.1r, 31r). Decorated initials in gold leaf, frequently with red pen flourishes. Decorated initial D in purple box (f.1r). Decorated initial D in a decorated square bordered in gold with gold dots and filled in purple, purple and gold dots continue staining the left upper and outer margins; the decoration is not complete, only part of the outer left margin has been stained purple, and some bole dots were added without the gold leaf decoration. -
The Divine Office
THE DIVINE OFFICE BRO. EMMANUEL NUGENT, 0. P. PIRITUAL life must be supplied by spiritual energy. An efficient source of spiritual energy is prayer. From Holy Scripture we learn that we should pray always. li In general, this signifies that whatever we do should be done for the honor and glory of God. In a more restricted sense, it requires that each day be so divided that at stated in tervals we offer to God acts of prayer. From a very early period it has been the custom of the Church, following rather closely the custom that prevailed among the Chosen People, and later among the Apostles and early Christians, to arrange the time for her public or official prayer as follows: Matins and Lauds (during the night), Prime (6 A.M.), Tierce (9 A.M.), Sext (12M.), None (3 P.M.), Vespers (6 .P. M.), Compline (nightfall). The Christian day is thus sanc tified and regulated and conformed to the verses of the Royal Psalmist: "I arose at midnight to give praise to Thee" (Matins), "Seven times a day have I given praise to Thee"1 (Lauds and the remaining hours). Each of the above divisions of the Divine Office is called, in liturgical language, an hour, conforming to the Roman and Jewish third, sixth, and ninth hour, etc. It is from this division of the day that the names are given to the various groups of prayers or hours recited daily by the priest when he reads his breviary. It is from the same source that has come the name of the service known to the laity as Sunday Vespers, and which constitutes only a portion of the Divine Office for that day. -
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. -
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. -
Praying the Liturgy of the Hours
Praying the Liturgy of the Hours The Liturgy of the Hours, also known as the Divine Office or the Work of God (Opus Dei), is a beautiful and ancient tradition in the Church marking the hours of each day and sanctifying the day with prayer. It is not reserved for clerics and religious (although they take vows to say it), but can also be prayed by the lay faithful. In fact, the Second Vatican Council highly encouraged the laity to “recite the divine office [especially Morning and Evening Prayer-the Major hours], either with the priests, or among themselves, or even individually” (Sacrosanctum Concilium, 100). The Hours are a meditative dialogue on the mystery of Christ, using scripture and prayer. The foundation of the prayer is simple – praying the Psalms – but in practicality can be difficult. If one chooses to purchase a physical breviary (the book that contains the Liturgy of the Hours, it can be challenging – especially if no one is there to show you what to do. However, after an initial introduction to praying the Liturgy of the Hours, it becomes much easier and soon it will be like clockwork. There are two main forms of the breviary. You can purchase a four-volume set entitled The Liturgy of the Hours from the Catholic Book Publishing. You can usually purchase for as low as $155. However, you can also purchase one volume at a time: This four-volume set contains prayers for all the hours of the day: Office of Readings (Major Hour); Lauds or Morning Prayer (Major Hour); Daytime Prayer (minor hour(s)-one or more of Terce (Midmorning), Sext (Midday), or None (Midafternoon); Vespers (Major Hour); and Compline or Night Prayer. -
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. -
A BRIEF GUIDE to the LITURGY of the HOURS (For Private/Individual Recitation) Taken in Part From
A BRIEF GUIDE TO THE LITURGY OF THE HOURS (For Private/Individual Recitation) taken in part from http://www.cis.upenn.edu/~dchiang/catholic/hours.html Names: LOH, Divine Office, “The Office,” “The Breviary” Brief History Jewish practice: • Ps. 119:164: "Seven times a day I praise you" • perhaps originating in the Babylonian Exile (6th cent. BC): “sacrifice of praise.” • Perhaps older: synagogues • Temple use after the Exile: o Morning and Evening Prayer and at the Third, Sixth and Ninth Hours Early Christians continued • Acts 3: 1 Now Peter and John were going up to the temple at the hour of prayer, the ninth hour. • Acts 10:9: The next day, as they were on their journey and coming near the city, Peter went up on the housetop to pray, about the sixth hour. Mass of the Catechumens Monastic Use Current Canonical Use: clerics, religious and laity Liturgical nature: • “why”: the prayer of the Church • “norm”: public recitation, with rubrics, etc. o chanted Instructions: • General Instruction of the Liturgy of the Hours • Rubrics • “Saint Joseph Guide for the Liturgy of the Hours” Sources used to pray the liturgy of the hours, either: • the 4 volume “Liturgy of the Hours” (“Breviary”) • the 1 volume “Christian Prayer”: there are various versions of this. • various “apps” for smartphones and websites as well (e.g.: http://divineoffice.org/. 1 When: The “Hours” (Note: each is also called an “office”, that is “duty”) There are seven “hours”—or each day: 1. Office of Readings [OR] or “Matins”: can be any time of day, but traditionally first 2. -
The Office of Tenebrae
The Office of Tenebrae G. Dore, The Darkness at the Crucifixion, 1867 The Third Nocturn of Tenebrae & The Office of Lauds Wednesday in Holy Week April 8, 2020 Concerning Tenebrae Tenebrae is a service of evening prayer for Holy Week. Originally observed on the three days before Easter Sunday, Tenebrae is now celebrated at various times during Holy Week. Unlike other services this week, Tenebrae does not commemorate a specific event in the final days of Christ. Rather, through the use of Psalms, canticles, lessons, and the ceremonial extinguishing of candles on the hearse (a 15-candle candelabra). Tenebrae invites us to enter more deeply into the contemplation of Christ’s final days, his abandonment, his suffering, his death, and, ultimately, his resurrection. Through Tenebrae, we are given an opportunity to meditate on the truth that Jesus truly was Emmanuel, “God with us,” and that like us, Jesus faced the same emotional challenges that can bring us down. In the words of the wonderful Christmas hymn, “...tears and smiles like us he knew. Thus he feels for all our sadness, and he shares in all our gladness.” The great message of Tenebrae is that though the darkness of sin may appear victorious, the light of Christ cannot be extinguished. Liturgical Ministers The Reverend James M.L. Grace, Rector The Reverend Bradley Varnell, Curate The Reverend Canon Joann Saylors, Canon for Mission Amplification John Kirk, Director of Music & Organist Megan Parks, Cantor 2 On this day the Ministers enter in silence. Psalm 54 Deus, in nominee The psalm will be chanted by the cantor. -
NPA-13 Office of the Dead
THE SARUM RITE Sarum Breviary Noted. Performing Edition. Volume A. Part . Pages []-[]. Vigils of the Dead. The Commendation of the Souls. Edited by William Renwick. HAMILTON ONTARIO . THE GREGORIAN INSTITUTE OF CANADA . MMXII. The Sarum Rite is published by The Gregorian Institute of Canada/L’Institut grégorien du Canada, Mercer Street, Dundas, Ontario, Canada LH N. The Gregorien Institute of Canada is affiliated with the School of the Arts, McMaster University. The Sarum Rite is distributed over the internet through .pdf files located at: www.sarum-chant.ca This document first published January , . Revised March , June , September , November , October . All rights reserved. This publication may be downloaded and stored on personal computers, and may be printed for purposes of research, study, education, and performance. No part of this publication may be uploaded, printed for sale or distribution, or otherwise transmitted or sold, without the prior permission in writing of the Gregorian Institute of Canada. The Gregorian Institute of Canada/L’Institut grégorien du Canada is a charitable organization registered by the Federal Government of Canada. www.gregorian.ca © The Gregorian Institute of Canada, . Office of the Dead. Vigils of the Dead. Vespers. Placebo Domino. 1. Ant. III.iv. I will walk. Ps. I am well pleas ed. Psalm . Dilexi quoniam. cxiiij. ~ . ˆ am well pleased ´ : that the ver my´ soul. ~ . Lord hath heard the voiceˆ Gracious is the Lord,ˆ~ and right- ´ I . ´ ~ ˆ. ´ of my prayer ; eous : yea, our God is merciful. ~ ~ That he hath inclined his earˆ un- ´ The Lord preservethˆ the simple ´ : . to me : therefore will I call upon him I was in misery,~ andˆ he helped ´ me. -
Liturgical Books 1800S Roman Vesperal, Containing the Complete
Liturgical Books 1800s Roman Vesperal, Containing the Complete Vespers for the Whole Year. Baltimore, MD, 1870. [264 pp.] Exeprta Ex Rituali Romano. Baltimore, MD, 1874. [343 pp.] (Printed in both Latin and English) The Office of the Holy Week, According to the Roman Missal, Breviary and Pontifical. New York, 1877. [829 pp.] (Printed in both Latin and English) Lynch, Rev. J.S.M. Ritus Ordinationum. New York, 1892. [102 pp.] (Printed in both Latin and English) 1900s Heuser, H.J. The Parish Priest on Duty, The Sacraments. New York, 1904. [143 pp.] Roman Breviary. Edinburgh/London, 1908. (4 vols.) Griffith, Rev. Paul. The Priest’s New Ritual. Baltimore, 1914. [262 pp.] Muller, John Baptist, S.J. Handbook of Ceremonies for Priests and Seminarians. St. Louis, 1927. [260 pp.] Muller, John Baptist, S.J. Handbook of Ceremonies for Priests and Seminarians. St. Louis, 1936. [460 pp.] Office of the Blessed Virgin Mary for the Three Seasons of the Year. Belgium, 1936. [314 pp.] (Printed in both Latin and English) Little Office of the Blessed Virgin Mary. New York, 1940. [202 pp.] Ordinations, Major and Minor Orders. Techny, IL, 1942. [159 pp.] Griffith, Rev. Paul. Priest’s New Ritual. New York, 1947. [340 pp.] Manual of the Forty-Hours Adoration. Washington, D.C., 1950. [48 pp.] Epistles and Gospels For Use on Sundays and Holy Days. New York, 1951. [192 pp.] Selner, Rev. John C., S.S. Breviary and Missal Prayers. New York, 1959. [199 pp.] Schmitz, Rev. Walter J., S.S. Holy Week Manual for Servers. Milwaukee, WI, 1960. [60 pp.] Brady, Most Rev. -
History of Liturgical Books, Part I
Welcoming the New Roman Missal The History of Liturgical Books eventually developed into three different products. In 785, Pope Hadrian gave one of these to Charlemagne (d. 814), who Part I: An Unbroken Tradition extended its use throughout his empire. Extensive additions gradually were made for local use. We reverently carry in the Book of Gospels in the Other liturgical books, too, were developing in the first opening procession of Mass. The server brings the nine centuries. Where once a Bible had simply been marked Sacramentary to the priest so that he might recite the with marginal notes, it became a more practical matter to organize the readings into epistle books (epistolaries) or gospel opening prayer. The reader approaches the ambo books (evangeliaries). As early as the fifth century, lectionaries and reads from the Lectionary. But what is the history organized selected passages (pericopes) according to the of these sacred books and why are they so important liturgical year. to how we worship? Early church ordos (plural – ordines) contained rubrics or instructions for how the Mass, sacramental rites and other Our liturgical texts bear witness to an “unbroken tradition” ceremonies were to be performed. A series of famous Roman [GIRM 6] of how the church has worshipped for 2,000 years. Ordines became the norm for papal, episcopal, monastic and The third edition of the Roman Missal, which we will use in parochial practices. All these orders now provide fascinating November 2011, is the latest step in this tradition. glimpses into how early worshippers celebrated initiation, In the early church, worship was conducted by ordinations, Masses, funerals and even coronations. -
Tridentine Community News January 16, 2011
Tridentine Community News January 16, 2011 The Divine Office – Part 1 members of institutes of consecrated life and societies of apostolic life, however, are bound according to the norm of their Many Catholics are aware to some degree that apart from the constitutions.” Mass, there is another set of structured prayers which are prayed according to a liturgical calendar. That set of prayers is known as Canon 1174 §2 states: “Other members of the Christian faithful, the Offícium Divínum , or Divine Office. With its own changing according to circumstances, are also earnestly invited to Propers, the Divine Office is considered the official Prayer of the participate in the liturgy of the hours as an action of the Church.” Church. Canon 1175 states: “In carrying out the liturgy of the hours, the The Divine Office has long been regarded as primarily the true time for each hour is to be observed insofar as possible.” province of priests and religious, but its recitation by laypeople has been gaining popularity. This column series will introduce this In a monastery or convent, praying the Divine Office is relatively treasure of the Church, with a focus on the Extraordinary Form easy to do, as scheduled services are typically held in the facility’s version. chapel throughout the day. For priests, religious, and laymen on their own, however, this can be Terminology challenging. If you ever see a priest in public praying from a book, he is A somewhat interchangeable vocabulary likely praying his Breviary. As a is associated with the Divine Office. practical matter, other responsibilities make it nigh The Divine Office: The traditional title impossible for many priests to pray for this set of prayers, so named because the entire Divine Office every day.