13 September 2020 the True Cross in the Following Manner
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The Development of the Roman Rite by Michael Davies
The Development of the Roman Rite By Michael Davies The Universe is the Catholic newspaper with the largest circulation in Britain. On 18 May 1979 its principal feature article was by one Hugh Lindsay, Bishop of Hexam and Newcastle. The Bishop's article was entitled "What Can the Church Change?" It was a petulant, petty, and singularly ill-informed attack upon Archbishop Lefebvre and Catholic traditionalists in general. It is not hard to understand why the Archbishop is far from popular with the English hierarchy, and with most hierarchies in the world for that matter. The Archbishop is behaving as a true shepherd, defending the flock from who would destroy it. He is a living reproach to the thousands of bishops who have behaved as hirelings since Vatican II. They not only allow enemies to enter the sheepfold but enjoy nothing more than a "meaningful dialogue" with them. The English Bishops are typical of hierarchies throughout the world. They allow catechetical programs in their schools which leave Catholic children ignorant of the basis of their faith or even teach a distorted version of that faith. When parents complain the Bishops spring to the defense of the heterodox catechists responsible for undermining the faith of the children. The English Bishops remain indifferent to liturgical abuse providing that it is initiated by Liberals. Pope Paul VI appealed to hierarchies throughout the world to uphold the practice of Communion on the tongue. Liberal clerics in England defied the Holy See and the reaction of the Bishops was to legalize the practice. The same process is now taking place with the practice of distributing Communion under both kinds at Sunday Masses. -
Saint Helena and the True Cross Free
FREE SAINT HELENA AND THE TRUE CROSS PDF Louis de Wohl | 190 pages | 01 Feb 2012 | Ignatius Press | 9781586175986 | English | San Francisco, United States True Cross | History & Facts | Britannica Very little is known about Helena's early life, but it is believed she is from Drepanum later known as Helenopolis in Asia Minor and born into a poor family and lower class in the Roman culture of the day. Ambrose described Helena as a "good stable-maid. Despite her background, Helena married Constantius Chlorus. With him she birthed her only son, Constantine. Nearly two decades later inConstantius, now co-Regent of the West, got swept up in his rising stature and divorced Helena for Theodora, the step-daughter of Emperor Maximinianus Herculius. It is believed he Saint Helena and the True Cross this to advance his own reputation and advance his standing in the Roman society. Constantine was forever loyal to his dear mother, whom he loved very much. As he grew and became a member of the inner circle, he never left Helena's Saint Helena and the True Cross. Following the death of Constantius inConstantine became Saint Helena and the True Cross and summoned his mother back into inner circle and the imperial court. Helena received the title of Augusta. Constantine ordered all to honor his mother. Saint Helena and the True Cross even had coins minted, bearing her image. Through her son's influence, Helena began to embrace Christianity. With her title of Augusta Imperatrix, Helena was given free reign over the imperial treasury. She was tasked with locating relics of Christian tradition. -
Low Requiem Mass
REQUIEM LOW MASS FOR TWO SERVERS The Requiem Mass is very ancient in its origin, being the predecessor of the current Roman Rite (i.e., the so- called “Tridentine Rite”) of Mass before the majority of the gallicanizations1 of the Mass were introduced. And so, many ancient features, in the form of omissions from the normal customs of Low Mass, are observed2. A. Interwoven into the beautiful and spiritually consoling Requiem Rite is the liturgical principle, that all blessings are reserved for the deceased soul(s) for whose repose the Mass is being celebrated. This principle is put into action through the omission of these blessings: 1. Holy water is not taken before processing into the Sanctuary. 2. The sign of the Cross is not made at the beginning of the Introit3. 3. C does not kiss the praeconium4 of the Gospel after reading it5. 4. During the Offertory, the water is not blessed before being mixed with the wine in the chalice6. 5. The Last Blessing is not given. B. All solita oscula that the servers usually perform are omitted, namely: . When giving and receiving the biretta. When presenting and receiving the cruets at the Offertory. C. Also absent from the Requiem Mass are all Gloria Patris, namely during the Introit and the Lavabo. D. The Preparatory Prayers are said in an abbreviated form: . The entire of Psalm 42 (Judica me) is omitted; consequently the prayers begin with the sign of the Cross and then “Adjutorium nostrum…” is immediately said. After this, the remainder of the Preparatory Prayers are said as usual. -
Teacher Notes
To Jerusalem and Back Again: Objects of the Crusades Information for teachers This education pack has been created by the Museum of the Order of St John in partnership with the University of Birmingham to provide Key Stage 3 History teachers with a lesson plan and resources to exploreChristendom, the importance of religion and the Crusades through object-based learning using real objects from the Museum’s collection. ¹ The pack draws extensively on new research undertaken as part of theBearers of the Cross: Material Religion in the Crusading World, 1095–c.1300 project, which was funded by the Arts and Humanities Research Council. Led by Dr William Purkis (University of Birmingham), Bearers of the Cross explored the lived, material religion of crusaders through a wide-ranging analysis of texts, art, architecture and material culture associated with the medieval crusading movement. The project has shed new light on the devotional worlds that crusaders inhabited, examining the ritual practices they observed, the religious artefacts they treasured, and the sacred spaces they shaped and were shaped by. Central to this work was a fresh study of the medieval collections of the Museum of the Order of St John. How to use this resource The resource includes a full lesson plan and three activities, as well as full notes to accompany the presentation and tasks. The presentation notes correspond with the PowerPoint presentation slides and the activity instructions are highlighted in blue at the relevant stage of the presentation. There are also lots of opportunities to ask further questions and encourage group discussion, and secondary research for teachers’ information is shown in green. -
The Occult Teachings of the Christ According to the Secret Doctrine By: Josephine Ransom
Adyar Pamphlets The Occult Teachings of the Christ... No. 179 The Occult Teachings of the Christ According to the Secret Doctrine by: Josephine Ransom The Blavatsky Lecture, delivered before the Annual Convention of the Theosophical Society in England, 1933 The references are to the original Secret Doctrine by H.P.Blavatsky , published in 1888 Published in 1933 Theosophical Publishing House, Adyar, Chennai [Madras] India The Theosophist Office, Adyar, Madras. India “For the teachings of Christ were Occult teachings, which could only be explained at Initiation” [ Secret Doctrine, Volume 2, Page 241] I In presenting my theme I must make it clear that I have drawn solely upon The Secret Doctrine for information. I have not sought elsewhere for corroboration or amplification of any point, save a few quotations from the Bible and have made but few comments myself. I leave it to the students to seek their own answers to the question that must inevitably arise in their minds as the story unfolds. For the sake of a sequence these questions are essential: (1) Who was the Christ? (2) Who was Jesus? [Page 2] (3) What were the Occult Teachings of the Christ? (1) Who was the Christ? The answer comes clearly:“The Logos is Christos.....” (S.D. 1, 241) “......There are three kinds of Light in Occultism .....(1) The Abstract and Absolute Light, which is Darkness; (2) The Light of the Manifested — Unmanifested, called by some the Logos; and (3) The latter Light reflected in the Dhyân Chohans, the minor Logoi — the Elohim, collectively — who, in their turn, shed it on the objective Universe.....” “The Occultists in the East call this Light Daiviprakriti, and in the West the Light of Christos. -
The Holy Lance of Antioch
The Holy Lance of Antioch A Study on the Impact of a Perceived Relic during the First Crusade Master Thesis By Marius Kjørmo The crucified Jesus and the Roman soldier Longinus with the spear that would become the Holy Lance. Portrait by Fra Angelico from the Dominican cloister San Marco, Florence. A Master Thesis in History, Institute of Archaeology, History, Culture Studies and Religion, University of Bergen, Spring 2009. 2 Contents Preface.........................................................................................................................................5 List of Maps..................................................................................................................................6 List of Illustrations.......................................................................................................................6 Cast of Characters.......................................................................................................................7 1. Introduction.........................................................................................................................................9 1.1. Introduction...........................................................................................................................9 1.2. Lance Historiography..........................................................................................................11 1.3. Terms and Expressions.......................................................................................................13 -
John Chrysostom, Maruthas and Christian Evangelism in Sasanian Iran Walter Stevenson University of Richmond, [email protected]
University of Richmond UR Scholarship Repository Classical Studies Faculty Publications Classical Studies 2010 John Chrysostom, Maruthas and Christian Evangelism in Sasanian Iran Walter Stevenson University of Richmond, [email protected] Follow this and additional works at: http://scholarship.richmond.edu/classicalstudies-faculty- publications Part of the Ancient History, Greek and Roman through Late Antiquity Commons, and the History of Christianity Commons Recommended Citation Stevenson, Walter. "John Chrysostom, Maruthas and Christian Evangelism in Sasanian Iran." Studia Patristica 47 (2010): 301-07. This Article is brought to you for free and open access by the Classical Studies at UR Scholarship Repository. It has been accepted for inclusion in Classical Studies Faculty Publications by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. John Chrysostom, Maruthas and Christian Evangelism in Sasanian Iran Wa ll STEVENSON, Richmond, Virginia Neither John Chrysostom's efforts to evangeli ze in Sasanid Persia nor the conflict fought between Rome and Persia in 421 have drawn a great deal of attention.' So this paper will attempt to navigate the 20 years from John's initial efforts up to the outbreak of the war without much modern support. Beginning from a series of clues in ancient sources I will try to gather apparently unre lated narratives into a story of how John inadvertently contributed to the event that Kenneth Hoium called 'Pulcheria's Crusade'. Not that this war earned any of the historical significance of the later crusades. Our sources tell of various religious disputes on the border that led to a Roman incursion into Sasanian territory, but the conflict was quickly dropped without any major strategic out come.2 On the other hand, this conflict could be seen as a milestone in the development of the role of exclusive religions in imperial politics. -
LITURGICAL DEVELOPMENT of the MASS-Ill
LITURGICAL DEVELOPMENT OF THE MASS-Ill ALEXIUS SIMONES, O.P. FTER the Credo, the catechumens having been dismissed, the root of the service-the repetition of what Our Lord did at the Last Supper-begins. Our Lord took bread and · wine. So bread and wine must first be brought to the cele brant and placed before him on the altar. St. Justin says that "bread and a cup of wine are brought to the president of the brethren." Originally at this point the people brought up bread and wine which were received by the deacon and placed on the credence table. How ever, in the Eastern rites and in the Gallican rite a later practice of preparing the bread and wine before the beginning of the Mass grew up. Rome alone kept the original practice of offering them at this point, when they are about to be consecrated. In the Middle Ages, as the public presentation of the gifts by the people had disappeared, there seemed to be a void. This interval was fi lled up by our present offertory prayers. But even before the disappearance of this public presentation, the choir sang merely to fill up the time while the sil ent action of offering the gifts proceeded. The offertory chant is of great antiquity. Like the Introit and Communion chants, this chant was always an entire psalm in the early ages. By the time of the first Roman Ordo, the psalm was re duced to an antiphon with one or two verses of the psalm. In the Gregorian Antiphonary it is still the same. -
SHORT HISTORY of the ROMAN MASS by Michael Davies
SHORT HISTORY OF THE ROMAN MASS by Michael Davies Table of Contents: Gradual Development of Ceremonies The End of Persecutions The Gallican Rite The Origins of the Roman Rite and its Liturgical Books The Canon of the Mass Dates from the 4th Century The Reform of St. Gregory the Great Eastern and Gallican Additions to the Roman Rite A Sacred Heritage Since the 6th Century The Reform of Pope St. Pius V Not a New Mass Revisions after 1570 Our Ancient Liturgical Heritage GRADUAL DEVELOPMENT OF CEREMONIES Although there was considerable liturgical uniformity in the first two centuries there was not absolute uniformity. Liturgical books were certainly being used by the middle of the 4th century, and possibly before the end of the third, but the earliest surviving texts date from the seventh century, and musical notation was not used in the west until the ninth century when the melodies of Gregorian chant were codified. The only book known with certainty to have been used until the fourth century was the Bible from which the lessons were read. Psalms and the Lord's Prayer were known by heart, otherwise the prayers were extempore. There was little that could be described as ceremonial in the sense that we use the term today. Things were done as they were done for some practical purpose. The lessons were read in a loud voice from a convenient place where they could be heard, and bread and wine were brought to the altar at the appropriate moment. Everything would evidently have been done with the greatest possible reverence, and gradually and naturally signs of respect emerged, and became established customs, in other words liturgical actions became ritualized. -
St. Ambrose and the Architecture of the Churches of Northern Italy : Ecclesiastical Architecture As a Function of Liturgy
University of Louisville ThinkIR: The University of Louisville's Institutional Repository Electronic Theses and Dissertations 12-2008 St. Ambrose and the architecture of the churches of northern Italy : ecclesiastical architecture as a function of liturgy. Sylvia Crenshaw Schneider 1948- University of Louisville Follow this and additional works at: https://ir.library.louisville.edu/etd Recommended Citation Schneider, Sylvia Crenshaw 1948-, "St. Ambrose and the architecture of the churches of northern Italy : ecclesiastical architecture as a function of liturgy." (2008). Electronic Theses and Dissertations. Paper 1275. https://doi.org/10.18297/etd/1275 This Master's Thesis is brought to you for free and open access by ThinkIR: The University of Louisville's Institutional Repository. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of ThinkIR: The University of Louisville's Institutional Repository. This title appears here courtesy of the author, who has retained all other copyrights. For more information, please contact [email protected]. ST. AMBROSE AND THE ARCHITECTURE OF THE CHURCHES OF NORTHERN ITALY: ECCLESIASTICAL ARCHITECTURE AS A FUNCTION OF LITURGY By Sylvia Crenshaw Schneider B.A., University of Missouri, 1970 A Thesis Submitted to the Faculty of the Graduate School of the University of Louisville in Partial Fulfillment of the Requirements for the Degree of Master of Arts Department of Art History University of Louisville Louisville, Kentucky December 2008 Copyright 2008 by Sylvia A. Schneider All rights reserved ST. AMBROSE AND THE ARCHITECTURE OF THE CHURCHES OF NORTHERN ITALY: ECCLESIASTICAL ARCHITECTURE AS A FUNCTION OF LITURGY By Sylvia Crenshaw Schneider B. A., University of Missouri, 1970 A Thesis Approved on November 22, 2008 By the following Thesis Committee: ____________________________________________ Dr. -
The Historical Development of Christian Worship
300 HISTORICAL DEVELOPMENT OF CHRISTIAN WORSHIP THE HISTORICAL DEVELOPMENT OF CHRISTIAN WORSHIP. BY THE REV, A. J. MACDONALD, D.D., Rector of St. Dunstan's-in-the-West, Fleet Street. T is a mistake to suppose that Christian worship has developed I from the sacrament of the Lord's Supper, and that the central feature of worship has always been the celebration of the Eucharist. We read in the Acts that in the interval between the Resurrection and Pentecost the apostles went daily to the Temple for prayer, that is to say they continued to observe the ancient Jewish hours of prayer ; and if we read later, that they broke bread together on the first day of the week, and broke it " at home '' ; this is not evidence that the old habits of prayer, fostered by Temple and synagogue worship, were allowed to be displaced. The Eucharist in its earlier stages was a fellowship-meal, accompanied by prayers and praises, intended to conserve the social character of the Last Supper, although hallowed by a marked religious tendency. It was the Agape. In the second century, owing partly to the difficulty of catering for the growing Christian communities, the Agape fell into disuse, and the Eucharist or service of Holy Communion lost much of its original social character, and became solely an act of religious worship. This Eucharist for many decades was celebrated not more than once a week, and a survival of this practice is clearly traced in the habits of the Egyptian ascetics of the fourth and fifth centuries who did not come together for Holy Communion more than once, or sometimes twice a week. -
“Anglican Use of the Roman Rite”? the Unity of the Liturgy in the Diversity of Its Rites and Forms Hans-Jürgen Feulner
Antiphon 17.1 (2013): 31-72 “Anglican Use of the Roman Rite”? The Unity of the Liturgy in the Diversity of Its Rites and Forms Hans-Jürgen Feulner The internationally known German liturgist Balthasar Fischer († 2001) was rather far-sighted and somewhat euphoric, when, already in 1981, in connection with article 4 of the Constitution on the Sacred Liturgy, Sacrosanctum Concilium, he mentioned the ecumenical dimension of the liturgy: Nowhere does reunification any longer mean—and also not in the West—the adoption of the Roman liturgy and of specifically Catholic piety. Today one can very well imagine how the magnificent liturgy celebrated by our Anglican brothers, with some minute changes, could become a ritus legitime agnitus [lawfully acknowledged rite]; an English liturgical family among the liturgical families of the Catholic Church. With all the spiritual riches that have been amassed here in 400 years, she would join her wagon to the train of Catholic liturgies.1 On June 15, 2012, a decree of the Congregation for the Doctrine of the Faith (CDF) created the Personal Ordinariate of Our Lady of the Southern Cross2—the third Personal Ordinariate to date. This 1 Balthasar Fischer, “Liturgie oder Liturgien?”, in Trierer Theologische Zeitschrift 90 (1981) 265–275, here 273–274 (translation from German; emphasis added and my explanation of the Latin expression). Here the term “liturgical families” more probably means “rites.” 2 Holy See Press Office, “Erezione di Ordinariato Personale di Our Lady of the Southern Cross e nomina del primo Ordinario”, in Daily Bulletin (June 15, 2012): http://www.news.va/en/news/73782 (accessed 10/12/2012); Congregation for the Doctrine of the Faith, “Decree of Erection of the Personal Ordinariate of Our Lady of the Southern Cross” (June 15, 2012; Prot.N.