THE DIVINE LITURGY of the APOSTOLIC CHURCHES Among the English, Greek, & Roman Traditions

Total Page:16

File Type:pdf, Size:1020Kb

THE DIVINE LITURGY of the APOSTOLIC CHURCHES Among the English, Greek, & Roman Traditions THE DIVINE LITURGY OF THE APOSTOLIC CHURCHES Among the English, Greek, & Roman Traditions A hymn, psalm, or anthem may be sung. During this time, the altar party processes to the sanctuary, entering through the right (the Celebrant draws open the curtain and opens Holy Doors). The Celebrant then censes the Altar(s), the ministers and then leaving from the left (or Theotokos side), censes (the Ikons of Christ and the Theotokos, the Analogion, the Holy Water Font,) the people, (the Ikon of Christ, the Ikon of the Theotokos,) and the entrance bowing to the High Place, and then returns to the sanctuary through the right (or Christ side). The Greeting The Celebrant turns towards the people making the sign of the cross while saying: Blessed be God + Father, Son and Holy Spirit. The people standing, sign themselves with the Sign of the Cross and reply: And blessed be God’s Kingdom, now and forever and unto the ages of ages. Amen. In place of the above, from Easter Day through the Day of Pentecost Celebrant: Alleluia. Christ is risen. People: Christ is risen indeed. Alleluia. In Lent and on other penitential occasions Celebrant: Bless the Lord who forgives all our sins. People: God’s mercy endures for ever. The Collect for Purity The Celebrant faces the altar and with arms extended in orans position, continues: Almighty God, to you all hearts are open, all desires known, and from you no secrets are hid: Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily magnify your holy Name; through Christ our Lord. The people reply: Amen The Kyrie All Sing: Form 1 Celebrant: Kyrie eleison. All: Kyrie eleison. Celebrant: Christe eleison All: Christe eleison Celebrant: Kyrie eleison. All: Kyrie eleison. Form 2 Celebrant: Lord, have mercy. All: Lord, have mercy. Celebrant: Christ, have mercy. All: Christ, have mercy. Celebrant: Lord, have mercy. All: Lord, have mercy. Gloria in Excelsis All sing: Glory to God in the highest, and peace to His people on earth. Lord God, heavenly King, almighty God and Father, we worship you, we give you thanks, we praise you for your great glory. Lord Jesus Christ, only Son of the Father, Lord God, Lamb of God, you take away the sins of the world: have mercy upon us; you are seated at the right hand of the Father: receive our prayer. For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory + of God the Father. Amen. The Collect Celebrant: The Lord be with you! All: And with your spirit. Celebrant: Let us Pray. The Celebrant will recite the Collect of the day, and then both will be seated. If the collect ends with “now and forever” those words should be followed by “and unto the ages of ages” for this liturgy. The Lessons The people sit for the first reading. After the reader has reached the lectern, the Celebrant gives the reader a blessing from the chair saying: Celebrant: Peace be to you that readest! The Reader bows their head to the celebrant in reception of the blessing and begins: A Reading from… After the reading the Reader says: The Word of the Lord. The people reply: Thanks be to God. The Trisagion The people stand. While the Tisagion is sung, the Celebrant or Deacon who may be accompanied by a thirufer, 2 acolytes bearing torches or candles and a crucifer, go from the altar to the ambon or amongst the people in the Nave with the gospel book. (Leaving from the left or Theotokos side and returning through the right or Christ side.) Holy God, Holy Mighty, Holy Immortal; have mercy on us. Holy God, Holy Mighty, Holy Immortal; have mercy on us. Holy God, Holy Mighty, Holy Immortal; have mercy on us. Bow Glory be to the Father + and to the Son and to the Holy Spirit, now and forever and unto the ages of ages: Amen. Rise Holy Immortal; have mercy on us. Holy God, Holy Mighty, Holy Immortal; have mercy on us. The Gospel The Lord be with you! The people reply: And with your spirit. The Reader continues while making a sign of the cross on the gospel reading: The Holy Gospel of our Lord + Jesus Christ according to… (The reader censes the gospel book) The people reply: Glory to you O’ Lord. After the reading the Reader says: The Gospel of the Lord The people reply: Praise to you Lord Christ. The procession then returns to the sanctuary. The Celebrant kisses the altar and turns to the people to begin the homily. The Sermon A moment of silent contemplation then all standing to say or sing the Creed in unison. Symbol of Faith We believe in one God, the Father almighty, maker of heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ, the only Son of God, eternally begotten of the Father before all ages, God from God, Light from Light, very God from very God, begotten not made, of one essence with the Father, through Him all things were made: who for us, and for our salvation He came down from heaven, Genuflect or Bow by the power of the Holy Spirit He became incarnate of the Virgin Mary, and was made man. Rise For our sake, He was crucified under Pontius Pilate, He suffered death, and was buried: on the third day He rose again in accordance with the Scriptures, He ascended into heaven, and is seated on the right hand of the Father: He shall come again in glory to judge the living and the dead, and His kingdom shall have no end. We believe in the Holy Spirit, the Lord, Giver of life, Who proceeds from the Father: Who together with the Father and the Son is worshiped and glorified: Who spake by the prophets. We believe one holy, Catholic, and apostolic Church. We acknowledge one baptism for the remission of sins, we look for the resurrection of the dead + and life of the age to come. Amen. The Litany of Fervent Supplication A Celebrant, Deacon, or Acolyte may lead in prayer. The minister begins: With all our heart and with all our mind, let us pray to the Lord, saying “Lord, have mercy.” For the peace from above, for the loving-kindness of God, and for the salvation of our souls, let us pray to the Lord. The people reply to each petition singing “Lord have Mercy, Lord have Mercy, Lord have Mercy.” (Kyrie Eleison) For the peace of the world, for the welfare of the Holy Church of God, and for the unity of all peoples, let us pray to the Lord. For our Bishop N., for our Presiding Bishop N., and for all the clergy and people, let us pray to the Lord. For our President N., for the leaders of the nations, and for all in civil authority, let us pray to the Lord. For this city, for every city and community, and for those who live in them, let us pray to the Lord. For seasonable weather, and for an abundance of the fruits of the earth, let us pray to the Lord. For the good earth which God has given us, and for the wisdom and will to be good stewards of it, let us pray to the Lord. For those who travel by land, sea, and air, let us pray to the Lord. For the aged and infirmed, for the widowed and orphans, and for the sick and the suffering, let us pray to the Lord. For ____________, let us pray to the Lord. For the poor and the oppressed, for prisoners and captives, and for all who care for them, let us pray to the Lord. For all who have died + in the hope of the resurrection, especially N., and for all the departed, let us pray to the Lord. For deliverance from all danger, violence, and wrath, let us pray to the Lord. For the absolution and remission of our sins + and offenses, let us pray to the Lord. That we may end our lives in faith and hope, without suffering or condemnation, let us pray to the Lord. The Celebrant leads from this point (The Celebrant turns and bows to the Christ Ikon.) Help us, + save us, have mercy on us, and keep us O God by your grace. (The Celebrant turns and bows to the Theotokos Ikon.) Calling to remembrance our most + holy, most pure, most blessed, and glorious Lady Theotokos and Ever-Virgin Mary… The people begin chanting the following. Most Holy Theotokos save us. At the same time, the Celebrant Continues: …with all the saints, let us commit ourselves and one another and all our life unto Christ our God. The people reply: To you, O Lord. The Celebrant concludes: Heavenly Father, you have promised to hear what we ask in the Name of your Son: Accept and fulfill our petitions, we pray, not as we ask in our ignorance, nor as we deserve in our sinfulness, but as you know and love us in your Son Jesus Christ our Lord. The people reply: Amen The Confession and Absolution The Deacon or Celebrant addresses the people: Let us confess our sins against God and our neighbor. All kneel or bow and say: I confess to Almighty God, to blessed Mary ever Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apostles Peter and Paul, to all the Saints, and to you, (the celebrant turns from the waist up towards the people) my brothers and sisters, that I have sinned exceedingly in thought, word and deed: by what I have done and by what I have left undone, through my fault (Strikes breast), through my fault (Strikes breast), through my most grievous fault (Strikes breast).
Recommended publications
  • (1) Western Culture Has Roots in Ancient and ___
    5 16. (50) If a 14th-century composer wrote a mass. what would be the names of the movement? TQ: Why? Chapter 3 Kyrie, Gloria, Credo, Sanctus, Agnus Dei. The text remains Roman Liturgy and Chant the same for each day throughout the year. 1. (47) Define church calendar. 17. (51) What is the collective title of the eight church Cycle of events, saints for the entire year services different than the Mass? Offices [Hours or Canonical Hours or Divine Offices] 2. TQ: What is the beginning of the church year? Advent (four Sundays before Christmas) 18. Name them in order and their approximate time. (See [Lent begins on Ash Wednesday, 46 days before Easter] Figure 3.3) Matins, before sunrise; Lauds, sunrise; Prime, 6 am; Terce, 9 3. Most important in the Roman church is the ______. am; Sext, noon; Nones, 3 pm; Vespers, sunset; Mass Compline, after Vespers 4. TQ: What does Roman church mean? 19. TQ: What do you suppose the function of an antiphon is? Catholic Church To frame the psalm 5. How often is it performed? 20. What is the proper term for a biblical reading? What is a Daily responsory? Lesson; musical response to a Biblical reading 6. (48) Music in Context. When would a Gloria be omitted? Advent, Lent, [Requiem] 21. What is a canticle? Poetic passage from Bible other than the Psalms 7. Latin is the language of the Church. The Kyrie is _____. Greek 22. How long does it take to cycle through the 150 Psalms in the Offices? 8. When would a Tract be performed? Less than a week Lent 23.
    [Show full text]
  • Stand Priest: in the Name of the Father, and of the Son, and of the Holy
    1 Stand Form B SIGN OF THE CROSS Priest: Have mercy on us, O Lord. Priest: In the name of the Father, and of the Son, and People: For we have sinned against you. ✠of the Holy Spirit. Priest: Show us, O Lord, your mercy. People: Amen. People: And grant us your salvation. GREETING Form C Priest: The grace of our Lord Jesus Christ, and the Priest: You were sent to heal the contrite of heart: love of God, and the communion of the Holy Lord, have mercy. Or: Kyrie, eleison. Spirit be with you all. People: Lord, have mercy. Or: Kyrie, eleison. People: And with your spirit. Priest: You came to call sinners: Christ, have mercy. Or: Christe, eleison. Or: People: Christ, have mercy. Or: Christe, eleison. Priest: Grace to you and peace from God our Father Priest: You are seated at the right hand of the Father and the Lord Jesus Christ. to intercede for us: People: And with your spirit. Lord, have mercy. Or: Kyrie, eleison. People: Lord, have mercy. Or: Kyrie, eleison. Or: Priest: The Lord be with you. People: And with your spirit. All forms of the Penitential Act are concluded by the Priest: PENITENTIAL ACT May almighty God have mercy on us, forgive us our Priest: Brethren, let us acknowledge our sins, and so sins, and bring us to everlasting life. prepare ourselves to celebrate the sacred mys- People: Amen. teries. Form A The Kyrie eleison invocations follow, unless they have just occurred All pause for silent reflection then say: in a formula of the Penitential Act (Form C).
    [Show full text]
  • The Penitential Rite & Kyrie
    The Mass In Slow Motion Volumes — 7 and 8 The Penitential Rite & The Kyrie The Mass In Slow Motion is a series on the Mass explaining the meaning and history of what we do each Sunday. This series of flyers is an attempt to add insight and understanding to our celebration of the Sacred Liturgy. You are also invited to learn more by attending Sunday School classes for adults which take place in the school cafeteria each Sunday from 9:45 am. to 10:45 am. This series will follow the Mass in order. The Penitential Rite in general—Let us recall that we have just acknowledged and celebrated the presence of Christ among us. First we welcomed him as he walked the aisle of our Church, represented by the Priest Celebrant. The altar, another sign and symbol of Christ was then reverenced. Coming to the chair, a symbol of a share in the teaching and governing authority of Christ, the priest then announced the presence of Christ among us in the liturgical greeting. Now, in the Bible, whenever there was a direct experience of God, there was almost always an experience of unworthiness, and even a falling to the ground! Isaiah lamented his sinfulness and needed to be reassured by the angel (Is 6:5). Ezekiel fell to his face before God (Ez. 2:1). Daniel experienced anguish and terror (Dan 7:15). Job was silenced before God and repented (42:6); John the Apostle fell to his face before the glorified and ascended Jesus (Rev 1:17). Further, the Book of Hebrews says that we must strive for the holiness without which none shall see the Lord (Heb.
    [Show full text]
  • A Dictionary of Orthodox Terminology Fotios K. Litsas, Ph.D
    - Dictionary of Orthodox Terminology Page 1 of 25 Dictionary of Orthodox Terminology A Dictionary of Orthodox Terminology Fotios K. Litsas, Ph.D. -A- Abbess. (from masc. abbot; Gr. Hegoumeni ). The female superior of a community of nuns appointed by a bishop; Mother Superior. She has general authority over her community and nunnery under the supervision of a bishop. Abbot. (from Aram. abba , father; Gr. Hegoumenos , Sl. Nastoyatel ). The head of a monastic community or monastery, appointed by a bishop or elected by the members of the community. He has ordinary jurisdiction and authority over his monastery, serving in particular as spiritual father and guiding the members of his community. Abstinence. (Gr. Nisteia ). A penitential practice consisting of voluntary deprivation of certain foods for religious reasons. In the Orthodox Church, days of abstinence are observed on Wednesdays and Fridays, or other specific periods, such as the Great Lent (see fasting). Acolyte. The follower of a priest; a person assisting the priest in church ceremonies or services. In the early Church, the acolytes were adults; today, however, his duties are performed by children (altar boys). Aër. (Sl. Vozdukh ). The largest of the three veils used for covering the paten and the chalice during or after the Eucharist. It represents the shroud of Christ. When the creed is read, the priest shakes it over the chalice, symbolizing the descent of the Holy Spirit. Affinity. (Gr. Syngeneia ). The spiritual relationship existing between an individual and his spouse’s relatives, or most especially between godparents and godchildren. The Orthodox Church considers affinity an impediment to marriage.
    [Show full text]
  • Opening Bell Toll Creed of Prayer on Final Page Psalm 25 Kyrie
    Opening Psalm 25 Bell Toll Kyrie Creed of Prayer on final page Preparation Communion Closing Bell Toll Nicene Creed Apostles’ Creed I believe in one God, I believe in God, the Father almighty, the Father almighty, maker of heaven and earth, Creator of heaven and earth, of all things visible and invisible. and in Jesus Christ, his only Son, our Lord, All bow at the following words up to: the Virgin Mary. I believe in one Lord Jesus Christ, who was conceived by the Holy Spirit, the Only Begotten Son of God, born of the Virgin Mary, born of the Father before all ages. suffered under Pontius Pilate, God from God, Light from Light, was crucified, died and was buried; true God from true God, he descended into hell; begotten, not made, consubstantial with the Father; on the third day he rose again from the dead; through him all things were made. he ascended into heaven, For us men and for our salvation and is seated at the right hand of God the Father almighty; he came down from heaven, All bow at the following words up to: and became man. from there he will come to judge the living and the dead. and by the Holy Spirit was incarnate of the Virgin Mary, I believe in the Holy Spirit, and became man. the holy catholic Church, the communion of saints, For our sake he was crucified under Pontius Pilate, the forgiveness of sins, he suffered death and was buried, the resurrection of the body, and rose again on the third day and life everlasting.
    [Show full text]
  • Kyrie Eleison. Lord, Have Mercy. Christe Eleison
    Third Sunday in Lent March 7, 2021 PRELUDE KYRIE Mozart Mass in C (1756-1791) Kyrie eleison. Lord, Have Mercy. Christe eleison. Christ, have Mercy. Kyrie eleison. Lord, Have Mercy. A PENITENTIAL ORDER Officiantt: Bless the Lord who forgives all our sins. People: His mercy endures for ever. Officiant: Jesus said, “The first commandment is this: Hear, O Israel: The Lord our God is the only Lord. Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength. The second is this: Love your neighbor as yourself. There is no other commandment greater than these.” Let us confess our sins against God and our neighbor. All: Most merciful God, we confess that we have sinned against you in thought, word, and deed, by what we have done, and by what we have left undone. We have not loved you with our whole heart; we have not loved our neighbors as ourselves. We are truly sorry and we humbly repent. For the sake of your Son Jesus Christ, have mercy on us and forgive us; that we may delight in your will, and walk in your ways, to the glory of your Name. Amen. Officiant: Almighty God have mercy on you, forgive you all your sins through our Lord Jesus Christ, strengthen you in all goodness, and by the power of the Holy Spirit keep you in eternal life. Amen. TRISAGION Hymnal S-100 COLLECT OF THE DAY Almighty God, you know that we have no power in ourselves to help ourselves: Keep us both outwardly in our bodies and inwardly in our souls, that we may be defended from all adversities which may happen to the body, and from all evil thoughts which may assault and hurt the soul; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.
    [Show full text]
  • The Book of Common Prayer
    The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with The Psalter or Psalms of David According to the use of The Episcopal Church Church Publishing Incorporated, New York Certificate I certify that this edition of The Book of Common Prayer has been compared with a certified copy of the Standard Book, as the Canon directs, and that it conforms thereto. Gregory Michael Howe Custodian of the Standard Book of Common Prayer January, 2007 Table of Contents The Ratification of the Book of Common Prayer 8 The Preface 9 Concerning the Service of the Church 13 The Calendar of the Church Year 15 The Daily Office Daily Morning Prayer: Rite One 37 Daily Evening Prayer: Rite One 61 Daily Morning Prayer: Rite Two 75 Noonday Prayer 103 Order of Worship for the Evening 108 Daily Evening Prayer: Rite Two 115 Compline 127 Daily Devotions for Individuals and Families 137 Table of Suggested Canticles 144 The Great Litany 148 The Collects: Traditional Seasons of the Year 159 Holy Days 185 Common of Saints 195 Various Occasions 199 The Collects: Contemporary Seasons of the Year 211 Holy Days 237 Common of Saints 246 Various Occasions 251 Proper Liturgies for Special Days Ash Wednesday 264 Palm Sunday 270 Maundy Thursday 274 Good Friday 276 Holy Saturday 283 The Great Vigil of Easter 285 Holy Baptism 299 The Holy Eucharist An Exhortation 316 A Penitential Order: Rite One 319 The Holy Eucharist: Rite One 323 A Penitential Order: Rite Two 351 The Holy Eucharist: Rite Two 355 Prayers of the People
    [Show full text]
  • Penitential Act: Kyrie Eleison ( “Lord Have Mercy” )
    PENITENTIAL ACT: KYRIE ELEISON ( “LORD HAVE MERCY” ) When we ask God for forgiveness, we are asking him for mercy. At this point in the Mass, we plea for God’s mercy 3 times, echoing the priest who is leading us. Asking 3 times demonstrates sorrow for our sins and symbolizes that we are praying to God: as Father, Son, and Holy Spirit. Repetition is common in the psalms and in prayers of the Mass. It helps to stir the human heart, mind, and soul to prayer. As children often do, we too ask repeatedly for what we desire most: God’s mercy and love. We pray: Lord, have Mercy; Christ have Mercy; Lord have Mercy. As you may recall, much of the New Testament texts were written in Greek, and many of the early Christian liturgies were also initially in Greek. Even though Latin became the language of the Roman Catholic Church circa 500 CE, this prayer was retained in Greek, “ Kyrie eleison ” throughout the universal Church; Christians have said this same prayer for over 1500 years! During the Penitential Act (at the beginning of the Mass), depending on the prescribed form the priest utilizes, we participate in a dialogue with the priest before God, asking for the His Mercy: Priest: Lord, have mercy. Priest: Kyrie eleison. People: Lord, have mercy. People: Kyrie eleison. Priest: Christ, have mercy. Priest: Christe eleison. People: Christ, have mercy. People: Christe eleison. Priest: Lord, have mercy. Priest: Kyrie eleison. People: Lord, have mercy. People: Kyrie eleison. The Lord, Our God loves us unconditionally. All He wants is for us to be in a covenantal relationship of dependence, friendship and love with Him.
    [Show full text]
  • Divine Liturgy of St
    The Divine Liturgy of St. John Chrysostom (The Priest, making three low bows before the Altar, prays quietly:) O heavenly King, O Comforter, the Spirit of truth, who art in all places and fillest all things; Treasury of good things and Giver of life: Come and dwell in us and cleanse us from every stain, and save our souls, O gracious Lord. Glory to God in the highest, and on earth peace, and good will among men (twice). O Lord, open thou my lips, and my mouth shall declare thy praise. (The Priest kisses the Holy Gospel, lifts it up with both hands, and lowers it, making the sign of the cross over the Antimins, and says aloud:) PRIEST: Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit: now and ever, and unto ages of ages. CHOIR: Amen THE GREAT EKTENIA PRIEST: In peace let us pray to the Lord. CHOIR: Lord, have mercy. PRIEST: For the peace from above , and for the salvation of our souls, let us pray to the Lord. CHOIR: Lord, have mercy. PRIEST: For peace of the whole world; for the good estate of the holy churches of God, and for the union of all men, let us pray to the Lord. CHOIR: Lord, have mercy. PRIEST: For this holy House, and for those who with faith, reverence, and the fear of God enter therein, let us pray to the Lord. CHOIR: Lord, have mercy. PRIEST: For our Metropolitan Joseph, for the venerable Priesthood, the Diaconate in Christ, for all the clergy and the people , let us pray to the Lord.
    [Show full text]
  • The Mysteries of Christian Initiation with the Divine Liturgy of Our Holy Father John Chrysostom
    The Mysteries of Christian Initiation with The Divine Liturgy of Our Holy Father John Chrysostom Foreword This edition of the Mysteries of Christian Initiation with the Divine Liturgy of Our Holy Father John Chrysostom has been excerpted from the Rite of Christian Initiation, which was approved and promulgated for use in the Eparchy of Passaic on the 1st Day of January 1997, and published by Eastern Christian Publications, Fairfax, VA. The original text has been updated for consistency with the official English translation and musical settings of the Carpathian Plainchant as rendered in The Divine Liturgies of our Holy Fathers Saint John Chrysostom and Basil the Great, which was promulgated by the Byzantine Metropolitan Church Sui Juris of Pittsburgh, U.S.A. in 2007. This edition is intended for the Mysteries of Christian Initiation with the Divine Liturgy of Our Holy Father John Chrysostom when celebrated outside the Paschal Season. This booklet is for private use only. Mysteries of Christian Initiation STAND The faithful stand when the preparatory rites are completed and the great incensation of the church takes place. Then the clergy quietly say the prayers before commencing the Divine Liturgy, and the holy doors are opened. The celebrant meets the candidate in the vestibule, to enroll (him-her) into the Catechumenate. The candidate and sponsors face east (i.e., toward the altar). The celebrant breathes three times upon the face, signs the forehead and chest three times and, placing his hand upon the candidate’s head, says the following: Celebrant: In your name, O Lord, the God of truth, and in the name of your only Son and of your Holy Spirit, I lay my hand upon your servant (Name) whom you have deemed worthy to take refuge in your holy name and to be protected under the cover of your wings.
    [Show full text]
  • Threads of Ornament in the Style World of the Fifteenth and Sixteenth Centuries
    THREADS OF ORNAMENT IN THE STYLE WORLD OF THE FIFTEENTH AND SIXTEENTH CENTURIES Anna Contadini riven by congruent needs and tastes that fos­ within a quintessentially medieval, western European tered the production of goods for export, the ambon in trefoil shape against a background de<:oration relationship between Renaissance Italy and of verni gris. Here various interpretative problems arise. Dthe Ottoman Empire was marked by a mutu­ including that of perception: were the Middle Eastern ally beneficial adoption and adaptation of an array of objects of particular symbolic significance, in the con­ designs and their constituent motifs. But only rarely, it text of trans/alio imperii. as representative of the cui· seems, did this process provoke reflection, so that tural glitter of the Islamic world. or were they thOUght although the Renaissance is better documented than to be of Byzantine origin? Or. did they. rather, as I have earlier periods, we find that the ascription of meaning argued elsewhere, primarily form part of an aesthetic remains elusive. Reception, beyond the evident valua­ program determined by the concept of varietas?' tion of objects shown by the barometer of price, was During the Renaissance. new functions might still be certainly not verbalized in ways that might suggest rec­ found for exotic items (a perfume container might be ognition of an emerging cultural nexus with an articu­ used as a hand·warmer). but thisaspect becomes less sig­ lated aesthetic in some degree connected to the nificant, and there is a major shift in emphasis toward reengagement with the world of Islam occurring in intel· what I have termed the Wfreeing of the motif.
    [Show full text]
  • Some Notes on the Bema in the East and West Syrian Traditions
    VII Some Notes on the Bema etc. 327 I,. Bouyer even goes so far as to claim that what is now generally accepted as the " Syrian arrangement " was formerly that of the ~~zantikerite as well ('). Because of the importance of this quesfion for the history of worship, it might be profitable to re- view the archeological and liturgical evidence. Some Notes on the Bema The most common solution to the problem of church anange- ment in both East and West was to place the seats for the clergy in the East and West Syrian Traditions in an apse at one end - usually the east - of the church. Before the clergy, at the beginning of the nave (or in the transept, or in the apse itself, depending on the architecture of the church) stood the altar. Beyond, further into the nave, stood the ambon Since the publication of H. C. Butler's Early Chwches of or ambons for the psalmody and readings. The congregation Syria (Princeton, 1929). archeologists and liturgiologists have occupied, it seems, not so much the central nave as today, but shown considerable interest in certain peculiarities in the liturgical the side naves, thus leaving the center of the church free for pro- disposition of a number of ancient churches in North Syria ('). cessions and other comings and goings of the ministers demanded by the various rites ('). (1) A partial list of recent works dealing with this problem would But modern archeological discoveries have shown that two include: H. C. BUTLER, Early Churches of Syria, Princeton. 1929,and Syria, areas of early Christianity followed a plan of their own: North Publications of the Princeton University Archeological Expedition to Syria Africa, and parts of Northern Syria and Mesopotamia.
    [Show full text]