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The Liturgy of the Hours in East and West: The Origins of the Divine Office and Its Meaning for Today
... В другом месте Златоуст говорит о «великой силе молитвы, возносимой людьми в церкви совместно» * 5 , такой силе, которая намного превосходит силу наших индивидуальных прошений. Такие молитвы в конце службы представляли собой связующее [Taft 1986]. Эта книга была удостоена первой премии от Ассоциации Католической прессы как лучшая в области теологии в 1986 г.; книга была переведена на итальянский (1988,2001) и французский (1991) языки. ...
The question of the role of the laity in the Church, in and of itself, requires clarification insofar as the laity are the very essence of the people of God; they are not only in the Church – they are the Church. All divisions between clergy and laity in Church History are relatively late innovations, as this paper seeks to demonstrate. Neither New Testament texts nor early Christian sources show
evidence of the separate category of “laity”, as a definition of non-clerics, who do not have a calling to the special liturgical ministries. All members of the church gathering are together the essence of the people of God (ὁ λαὸs τοῦ Θεοῦ) – a phrase used to describe all those in the gathering, whether or not they have been assigned a particular ministry in the Church. Even the word "laity” presents us with a terminological difficulty, insofar as it does not have a clear terminological equivalent in Russian (the term “laiki” only partially conveys the meaning and when we designate people within the Church who do not have a specific church or liturgical ministry as “miryanje”, we are specifically accenting their tendency to associate themselves only with “this world”, understanding them as “people who are concerned with the interests and needs of this world”). This author of this paper seeks to demonstrate that for any faithful member of the people of God, it is his or her service to the church – according to his or her spiritual gifting and related ministry, that bears witness to full membership. The genre of “Story
Theology” is of particular significance here, alongside early Christian sources and modern church documents. The narrative of “Story Theology” allows us to reveal the path of faith and simple people’s desire to sanctify their lives before God, while retaining their faithfulness to their Christian calling. Their real life witness to the deep and transformative power of God’s action reveals to us, in the opinion of Archimandrite Robert Taft, the actual place that faithful members of the people of God who are designated as “lay” members hold in the history of Church sanctity
and witness to Christ in the world.
... The seven Hours (the Hours of the Cross): psalms, prayers, and other readings Excerpts from the four gospels The Little Office of the Blessed Virgin Mary A Litany of Saints An Office for the Dead Various other prayers Morning prayers were focused on the Risen Messiah, evening prayers on the continual need for forgiveness and protection from the cosmic and evil forces, and night prayers on the Second Coming of the Messiah (Taft, 1986). ...
Semiotics is used in the sphere of visual arts as a tool that helps reading the message included in a certain work. Gothic architecture, as an outcome of the rich cultural context of medieval tradition, where metaphysics, numbers and geometry were indispensable tools to symbolically manifest cosmological and theological concepts, is suggested as a good example for testing this approach in the field of architecture.
In this paper, a semiotic reading for one of the most distinguished works of this era; i.e. the cathedral of Notre Dame de Paris, is introduced as a model for this methodology. Among many message included in the building, such as the functional or the technical messages, this is a trial to introduce a reading, i.e. an interpretation, of what could be called “a hidden spiritual message”. The paper comes to a conclusion that the Gothic cathedral, as represented in Notre Dame de Paris, might be perceived as an externalization of a standing hymn that was meant to send continuous appeals of protection to Heaven.
... Selain ibadah tahunan dan mingguan, ibadah harian juga telah mentradisi sejak gereja mula-mula (White, 2009). Menurut Robert Taft, rujukan pertama yang secara eksplisit memuat sistem ibadah harian di gereja kuno adalah Didache 8. Di dalamnya terdapat "Doa Bapa Kami" versi Matius, lengkap dengan doksologi "karena Engkau yang empunya kuasa dan kemuliaan sampai selamanya," disertai dengan komentar: "Karena itu, berdoalah tiga kali dalam sehari" (Taft, 1986). Jumlah tiga dalam komentar tersebut bukan batasan yang absolut, karena banyak gereja yang merayakannya sampai tujuh kali sehari. ...
This research aims to discuss the teachings of the Protestant Batak Christian Church (HKBP) and the Toba Batak about the relationship between the living and the dead. Batakness believes the dead still have a relationship with the living, while HKBP denies it. To reconcile these two doctrines, we will reinterpret “the communion of saints” phrase in the Apostolic Creed, which always presents as one of the main elements in the liturgy of HKBP. We argue that the “communion of saints” is an association of all believers, not only cross-geographical (trans spatial) but also cross-age (trans temporal). The relation of the living and the dead in the association is not direct but via Christ. Therefore, the trans temporality of the communion is evidence of the connectedness of the living and the dead.
The study of Mk 1,35 which is situated at the end of the first missionary day of Jesus in Capharnaum (Mk 1,21-34.35-39), is divided into four parts. The first part offers a general presentation of the theme of prayer in the Gospel of Mark, noting the similarities and differences with the other Synoptic Gospels. The second, dedicated to the time and place of daily prayer in the time of Jesus, serves to prepare the ground for the discussion on the prayer of Jesus. Among other things, it can be observed that in the 1st century the Jews certainly practiced personal prayer at different hours of the day (above all the morning and the evening) which was widely diffused, but through the works of the rabbis, this phenomenon would become a religious obligation. Outside the community of Qumran, in the Palestinian environment, there is a lack of relative testimony to night prayer. In the third part, a literary analysis of Mk 1,35 includes the examination of the syntactic structure of the text (1) and philological observations (2). Finally the fourth part proposes a theological commentary of Mk 1,35. Following the internal structure of the passage, it addresses three specific topics: (1) the biblical background of the night prayer of Jesus, (2) a solitary place of prayer, (3) the motive and content of the prayer of Jesus. The principle results of this study are as follows: Taking into consideration the numerous texts of the Old Testament regarding the time of prayer, it is very probably that Jesus would have found inspiration for His night prayer from biblical examples, the Psalms in particular. The act of praying by Jesus therefore reflects the life of a wise man who is guided by the wisdom of God and respects his Law. According to Mark, the night prayer of Jesus emphasized in Mk 1,35 is the example of the Son of God that must be a model for his followers to imitate. The „deserted place” in which Jesus went to pray cannot be identified with the desert. However in the Christological vision of Mark, these two places of wilderness are linked. In fact Mk 1,35 should be seen in relation to two other texts that speak also of a retreat into a „deserted place” (1,45; 6,31-33). This connection makes one think that Jesus had purposely chosen a deserted place because it recalled the place where he defeated Satan and where he overcame temptation before beginning his public mission (Mk 1,12-13). This Christological interpretation of the deserted place helps one to understand better the motive and the content of the night prayer of Jesus. The Gospel of Mark presents three episodes in which the prayer of Jesus occurs (Mk 1,35-39; 6,42-52; 14,2642), situated in a similar scenario and at a critical moment in His life. In the light of its context, it does not seem that the prayer of Jesus in Mk 1,35 had considered the universal dimension of His mission (Mk 1,38) which was well noted in the beginning (Mk 1,14). The main problem lies in the choice between two opposing models of the messianic function of Jesus: a messianism of glory and power, and a messianism of humility, suffering and death. The healings and exorcisms worked by Jesus in the previous day (Mk 1,23-28.29-31.32-34) had revived the enthusiasm of the crowd and disciples. Behind this purely external reaction hides the satanic temptation to choose a way of earthly glory and material success. By going into the deserted place – the home of Satan – Jesus relived the first experience of the desert: there He was tested and He was victorious over evil. This victory was facilitated by the prayer that allowed Jesus to discern the will of the Father and to renew his eternal choice to fulfill this will up to the end.
В статье рассматривается методология изучения христианского богослужения в связи с иудейской богослужебной традицией. Автор указывает на новые вызовы, которые побуждают ученых переосмысливать концепции предыдущей эпохи в связи с достижениями в области исследований как раннехристианской, так и иудейской богослужебной практики. Основополагающим в исследованиях 2-й половины XX в. является тезис о вариативности богослужебных практик и разнообразии региональных литургических традиций, поэтому на смену гипотезе о существовании единого пра-текста, лежащего в основании групп литургических текстов, были выдвинуты предположения об изначальной множественности текстуальных версий и литургических практик, характерных как для иудейского, так и для раннехристианского богослужения. В этом отношении первой была диссертация Й. Хайнемана, однако его идеи лишь постепенно получили признание в академической среде. Изучение иудейского богослужения во второй половине XX в. привело к формированию комплексного подхода, использующего не только методы критики форм и редакций, заимствованные из библеистики, но также опирающегося на методологические построения А. Баумштарка и других специалистов в области литургики. Тем не менее гипотеза о существовании литургического пра-текста как представление о единой для многих последований структуре и общих элементах получила поддержку в работах Г. Дикса. Историко-литургические исследования раннехристианского богослужения во 2-й половине ХХ в. свидетельствуют о необходимости и продуктивности рассмотрения христианского богослужения в сопоставлении с иудейскими богослужебными практиками того же периода. На основании новых концепций, авторы которых анализируют данные об иудей ском богослужении и христианской литургической практике, Пол Брэдшоу приходит к выводу, что принятые теории о характере взаимодействия и взаимо влияния этих богослужебных традиций должны быть пересмотрены.
This article explores the methodology for studying Christian worship and how this methodology is related to the Jewish liturgical tradition. The author points out new issues which are compelling scholars to reconsider their previous understandings, given advancements in the study of both early Christian and Jewish liturgical practices. Fundamental to the research in the second half of the 20th century is a thesis about the variability of worship practices and the diversity of regional liturgical traditions. In light of this thesis, scholars posit that there were originally multiple textual versions and liturgical practices characteristic of both Jewish and early Christian worship, rather than a single proto-text underlying groups of liturgical texts. In this regard, J. Heinemann’s dissertation was a pioneering work, though his ideas were only gradually accepted in academic circles. Study of Jewish worship in the second half of the 20th century led to the formation of a comprehensive approach, using not only the methods of form criticism and redaction criticism borrowed from biblical studies, but also the methodological constructs of A. Baumstark and other liturgical scholars. The proto-text hypothesis, however, is supported in the works of Gregory Dix, in the form of a unified structure and common elements for many rites. Historical-liturgical research into early Christian worship in the second half of the 20th c. demonstrates the necessity and potential productivity of comparing early Christian worship with Jewish liturgical practices from the same period. Based on new methodological concepts for analysing data on Jewish worship and Christian liturgical practice, Paul Bradshaw concludes that accepted theories on the nature of interaction and mutual influence between these two liturgical traditions should be reconsidered.
W ostatnich 25 latach zmienił się paradygmat badań nad psalmami: nastąpiło przejście od studium poszczególnych utworów, rozważanych oddzielnie, do studium Psałterza jako księgi. To nowe podejście (zwane „holistycznym” lub „kanonicznym”) nie może ograniczać się do sal uniwersyteckich, lecz powinno znaleźć swoje miejsce w praktyce modlitwy, zwłaszcza w Liturgii Godzin. Artykuł stanowi propozycję, aby modlić się psalmami zgodnie z ich kolejnością, odtwarzając w ten sposób bieg Psałterza: od lamentacji do uwielbienia, od błagania do dziękczynienia, od królowania Dawida do królowania Boga. Jest również sugestią, aby odkryć na nowo trzy cechy psalmów: poezję, modlitwę i śpiew. Śpiew, wykonywany przy pomocy głosu, wskazuje na wykorzystanie ciała podczas modlitwy – podkreśla ono nie tylko charakter ludzkiej odpowiedzi na Boże wezwanie, ale także uwypukla antropologiczny udział w wydarzeniu zbawczym. Słowo liryczne, które staje się modlitwą i śpiewem, uczestniczy w przywilejach Słowa Bożego. Na koniec poddano analizie kilka psalmów sąsiadujących: Ps 120–124, Ps 111–112 i Ps 150, który zamyka Psałterz.
В данной статье рассматривается вопрос связи «нового богослужения» (novella solemnitas) из «Послания к Кастору», написанного преп. Иоанном Кассианом Римлянином, с возникновением богослужения первого часа на основании данных современной литургики и обзора дискуссии по данной проблеме. Рассматривается как классическое мнение об очевидности такой связи (Ханнсенс, Скабалланович), так и новаторское о ее маловероятности (Тафт, Брэдшоу), инициированное теорией Фроже.
This paper considers the possibility of an ontological connection between the "new divine service" (novella solemnitas) of the Epistle to Castor, written by St John Cassian of Rome, and the modern Byzantine first hour on the basis of the data of modern liturgics and a review of the arguments presented in the discussion of this problem. Both the classical view of the obviousness of such a connection (Hannsens, Skaballanovic) and the progressive view of its unlikelihood (Taft, Bradshaw), initiated by Froger's theory, are examined.
Celem niniejszego artykułu jest przybliżenie i przeanalizowanie historii powstania hymnu Gloria, także w kontekście sporów trynitarnych pierwszych wieków chrześcijaństwa. Następnie zostanie dokonane porównanie treści tego hymnu w wersji bizantyjskiej i rzymskiej, a na końcu zostanie przedstawione zastosowanie tego hymnu w liturgii obydwu tych tradycji.W niniejszym artykule dokonano analizy wersji tego hymnu zapisanego w Księdze Pieśni w Septuagincie oraz w Konstytucjach Apostolskich. Porównano także grecką i łacińską wersję tego hymnu. W tradycji bizantyjskiej hymn Gloria związany jest przede wszystkim z celebracją jutrzni, ale jest także nieodzownym elementem każdej komplety (powieczerza).W tradycji rzymskiej hymn Gloria od czasów starożytnych związany jest z celebracją mszy. Pierwotnie intonowali go wyłącznie biskupi w wielkie święta kościelne. Zachowano jego uroczysty i radosny charakter, tak że jest on pomijany w liturgiach w okresie adwentu, wielkiego postu oraz w mszach za zmarłych.
Research continues to show resilience is key to coping with adversity. The ability to manage adversity underlies emotional well-being. Both relationship with God and music listening have separately been shown to contribute to resilience. The current study combines the two through song prayers (songs which are prayers) to explore the influence on resilience in women veterans who reflectively listen to a prescribed playlist. The four participants of the qualitative study listened to song prayers while offering these to God for at least twenty minutes per day over twenty-eight consecutive days. The outcome for all participants was interaction with God, which strengthened each one's resilience in personal ways beyond what could have been anticipated. The current research begins with an overview of biblical and select historical roots of song prayer usage, followed by a report of the study. Together, these trace consistent patterns of interaction with God through the use of song prayers over the centuries, which aligns with the study participants' experiences.
Apropos of Spanish or Languedocien elements manifest in the late 13th-century Durandus Pontifical, this study explores the relationship between high medieval ritual and identity formation. It introduces the notion of liturgical use, an inclusive term for the body of customs that determined the way ceremonies were performed by lasting communities with a sense of belonging together. The primary challenge of comparing uses lies in selecting and systematizing the relevant information and interpreting the results. The authors argue that this challenge can be met by reducing the evidence to textual items and positions that lend themselves to large-scale comparative analysis in both time and space. As the main methodological contribution, they introduce the principle of mapping and drawing historical and cultural conclusions from their patterns. By summarizing a decade of careful research into thousands of sources accomplished by the team of the Usuarium database, they present four historical layers of medieval liturgical history, termed formative periods, and outline convergent geographical areas that they call liturgical landscapes. Since data on a lower level rarely correspond to smaller contiguous areas, they interpret the phenomenon called artificial diversity through medieval concepts of regionality and cultural transfer, formulating some thought experiments to understand the ways in which a Europe of uses once functioned.
The medieval cult of Ste Foy inspired several sets of liturgical chants, or historiae, including at least two that were probably made for use at Conques in the early eleventh century. Whilst it is widely understood that historia chants belonged within the liturgy of the Divine Office, this article explores the significance of two lesser-known parameters in their performance: their use during the nocturnal hours, above all during the lengthy service known as the Night Office, and their use alongside various modes of sensory augmentation that were employed on major feast days. By exploring these parameters as they might have applied to the medieval Abbey of Conques in the context of Ste Foy’s feast—using sources from Fleury and Saint-Bénigne, Dijon, wherever local evidence is lacking—the article draws attention to the ways in which historiae intersected with non-verbal modes of creativity within the performative frame of the Office liturgy. Ultimately, it argues for a more consciously multidisciplinary approach to this historically ‘musical’ genre.
This article seeks to understand the relationship between the Word and the Holy Communion in Sunday Worship. First, this article will do a historical study from the early church era to the Middle Ages. Furthermore, there will be a particular study on the order of Sunday Worship written by Martin Luther, the Formula Missae et Communiones and the Deustsche Messe. Furthermore, this article will look at the theological relationship between the Word and the Holy Communion at Sunday Worship, especially from the Luther and Lutheran perspective. As an implication, this article will elaborate on HKBP Sunday Worship in conjunction with the Lutheran liturgy and the Prussian Agenda.
Формирование литургической программы монументальной декорации византийского храма средневизантийского периода отразилось во включении в алтарные росписи тем и сюжетов, связанных с богослужением. Настоящая статья посвящена исследованию литургических обстоятельств, обусловивших появление в росписи центрального алтаря церкви Новая Токали Килисе цикла евангельских сюжетов. Все представленные композиции относятся к Страстному циклу. В конхе центральной апсиды находится сцена Распятия развернутого иконографического извода, ниже на стене расположены Снятие с креста, Положение во гроб, Воскресение в виде Сошествия во ад и Явление ангела женам мироносицам. В центре между композициями находился образ св. Василия Великого. Тему страданий Спасителя и его Воскресения предвозвещают пророки Иеремия и Иезекииль, изображения которых помещены на склонах алтарной арки перед апсидой. Представленные в алтаре композиции соответствуют событиям, перечисляемым в тексте анафоры Василия Великого, являясь его живописным воплощением. Святитель, один из Великих Каппадокийцев, особо почитался составителями программы росписи Новой Токали, поместивших в наосе его житийный цикл. Анализ программы декорации центральной апсиды церкви Новой Токали Килисе свидетельствует о том, что уже в македонскую эпоху, задолго до появления в росписях иллюстративных литургических циклов, формируется структура алтарной декорации, соответствующая структуре богослужебного чина, раскрывающая в образах тему принесения евхаристической жертвы.
The topic of mystical coexistence is one in need of attention by practical theologians of the Protestant traditions. In this chapter I wish to propose a novel approach to reforming and reclaiming Protestant faith and religious practice from its mystical founding: Benedictine Evangelicalism. My description will first draw upon the work of Miraslov Volf. The bulk of the chapter will examine the necessary aspects of this theory from two foundational figures, Dr Martin Luther and St Benedict of Nursia.
Saint Severin’s hagiography was written in 511 by his disciple Eugippius who, became abbot of the monastery that was built at Castellum Lucullanum, in Naples, where the relics of Severin had been transferred from Noricum. The cult of the saint was very successful in Italy and especially in the city called San Severo which took its name from the Saint in the 11th century and whose hagiographic and iconographic elements have been adapted to the new cultural and religious context. By Life’s analysis, many interesting elements emerged and, especially, the Saint’s relationship with Arianism and with politics. The analysis of the animals inserted by Eugippius in his work showed a subtle symbolic pedagogy. Severin never wrote a rule for his monks but his life’s conduct, his teachings, represent a model for all those who wanted to approach at his model of monasticism. Eugippius’s choise of the miracles to be told is not accidental but it is certainly linked to a clear intention to associate the Sanint’s figure with biblical and hagiographic precedents.
In line with a profound theological understanding of liturgy as the Church at prayer (ecclesia orans), the focus of this Element is the variegated ways in which Christians address, turn to, and worship God in their central rituals and celebrations. Surveying a representative sample of official liturgical sources from different Christian Churches, the question is asked how 'pure' the monotheism expressed in them is. For one could argue that there is some ambiguity involved, especially with respect to (i) the peculiar position of Christ, the Son of God, and God the Father in liturgical prayers, and (ii) regarding the veneration of the saints. The essential key to unlock this complex and multi-layered reality is a meticulous study of the essential doxological nature of Christian liturgy, both from a phenomenological point of view and on the basis of fine textual analyses.
Based on highly original archival and palaeographical research, this is the first methodological and factual primer in English on the distinctive liturgical tradition of early medieval Spain. It provides clear and approachable blueprints for future work on the description and analysis (musical, theological and cultural) of this and other liturgies. For non-specialists, the authors introduce the main features of Old Hispanic liturgy, its manuscripts, its services and its liturgical genres. For specialists, they model a variety of ways to work with the Old Hispanic materials in depth, incorporating notational, musical, theological and historical perspectives. For those interested in musical notation, the book lays out a method for working with unpitched neumes, with illustrative results, that will inspire and challenge others working on monophonic chant. For historians and liturgists, the texts and melodies are analysed in combination with the theological context that informed their creation.
This study mainly seeks to construct a liturgical cosmology according to the Ethiopian liturgical rite based on the conviction that the prayers (worship) of the church ground its beliefs. To achieve this goal, the thesis has primarily dealt with various themes of creation theology based on the biblical and liturgical texts of the Ethiopian Orthodox Täwaḥədo Church (EOTC). As a second method, the thesis has also analyzed the theological and cosmological presuppositions of the use of created matter in the Ethiopian liturgy. The eclecticism and complexity of the Ethiopic liturgical texts have led to the consultation of numerous biblical and apocryphal sources in the thesis, and this was mainly done to identify the sources of the EOTC's theology of creation as reflected in the liturgical texts and biblical exegesis of the church. Having closely studied the EOTC's liturgical texts and its sacramental praxis, the thesis demonstrates that both the eucharistic and non-eucharistic services of the Ethiopian liturgy embody creation motifs and incorporate created elements. While the Ethiopian Divine Liturgy (Qəddase) serves as an anamnēsis of both creation and redemption, the iii other sacramental rituals symbolically signify the transfiguration of the entire cosmos. Besides, the sacred liturgical space represents a transformed space where the heavenly and earthly beings praise God in unison. The Ethiopian liturgical tradition, thus, effectively provides elements for the making of a liturgical cosmology. iv
This volume offers a new, synthetic overview of the structure and ritual shape of the Roman Mass from its formative period in late antiquity to its post-Tridentine standarisation. Starting with the Last Supper and the origins of the Eucharist, Uwe Michael Lang constructs a narrative that explores the intense religious, social, and cultural transformations that shaped the Roman Mass. Lang unites classical liturgical history with insights from a variety of other disciplines that have drawn attention to the ritual performance and reception of the mass. He also presents liturgical developments within the broader historical and theological contexts that affected the celebration and experience of the sacramental rite that is still at the heart of Catholic Christianity. Aimed at scholars from a broad swathe of subjects, including religious studies, history, art history, literature, and music, Lang's volume serves as a comprehensive history of the Roman Mass over the course of a millenium.
Time is integral to human culture. Over the last two centuries people's relationship with time has been transformed through industrialisation, trade and technology. But the first such life-changing transformation – under Christianity's influence – happened in late antiquity. It was then that time began to be conceptualised in new ways, with discussion of eternity, life after death and the end of days. Individuals also began to experience time differently: from the seven-day week to the order of daily prayer and the festal calendar of Christmas and Easter. With trademark flair and versatility, world-renowned classicist Simon Goldhill uncovers this change in thinking. He explores how it took shape in the literary writing of late antiquity and how it resonates even today. His bold new cultural history will appeal to scholars and students of classics, cultural history, literary studies, and early Christianity alike.
The centre of the reflections of Tommaso Palamidessi (1915 1983), starting from the first writings of the 1940’s, is the providing of the spiritual techniques capable of carrying forward the study of the metaphysical reality to anexperimental plane. The f ull realization of his “experimental metaphysics” is constituted by Archeosophy, understood as the experimental way, presented by him in 1968 and developed in the following years. The concrete basis of every supersensible experimentation for Palamidessi is the awakening of those which are the centres of force, identified with the “spiritual senses” of the Fathers of Church, which as such allow the superior worlds to be rendered sensible. In the thought of Palamidessi therefore the possibility of an experimental metaphysics and of a spiritual practice become implementable once the techniques of awakening and of the development of these subtle centres are provided.While taking into account the thematic vastness of the various “asceses” proposed by Archeosophy, with the relative methods, experiments and exercises, in this study we synthetically present three orders of spiritual practices suggested by Palamidessi in his writings, and widely diffused among Archeosophers: the meditation on the centres of force, the spiritual exercises with the “rite of the eucharistia lucernaris ” and the Cardiognosis with the “prayer to the Sapience".
The article presents the first Russian commented translation of St. Niceta of Remesiana’s treatise “On the Benefirt of Psalmody”. St. Nicetas of Remesiana (350–420) was the Apostle of Dacians, Getes, Goths, and, possibly, Early Slavs. His treatese justifies the practice of psalmody in the Early Church and describes an Early Christian vigil in the Balkan-Carpathian region. The translation is preceded by a research on St. Nicetas of Remesiana’s life and oeuvre as well as the particularities of the treatese under study, its historical and liturgical context. According to the treatese, there was an opposition to the practice of All-Night Vigils in the Balkans, while the arguments for the defense of vigils were largely drawn from the writings of Basil of Caesarea. The treatese contains indications of the antiphonic method of Church Chant singing, which spread from Phenicia and Syria throughout the Christian world in the 4th century. The order of the Matins reconstructed in the treatese is similar to the Gallican rite on the one hand (Ode to Jeremiah) and, on the other hand, to the Jerusalem liturgical tradition (the composition and sequence of the other Odes mentioned in the treatese), which can be connected with phenomenon of pilgrimage. In general, the treatese is an important source on the church life of the Balkan-Carpathian region.
Pada awalnya, ibadah Kristen muncul dari percakapan sosial sekitar perjamuan. Percakapan di ruang makan tersebut membentuk narasi-narasi sekitar wafat Kristus. Dalam artikel ini, saya menelusuri narasi sekitar wafat Kristus yang melahirkan pengharapan mesianisme dalam komunitas-komunitas Kristen sangat awal. Inti kajian saya adalah bahwa ekspresi pengharapan mesianisme tersebut melahirkan narasi kebangkitan dan kedatangan Kristus kedua kali. Para Penulis Injil, yang mengembangkan narasi-narasi tersebut, mengumpulkan kisah-kisah dari berbagai sumber sehingga menampilkan narasi-narasi baru─renarasi─tentang hidup, karya, wafat, dan bangkit Yesus Sang Mesias. Saya akan memaparkan bahwa narasi-narasi sekitar Yesus kelak mewujud dalam bentuk ibadah ritual yang menjadi karakter pertemuan jemaat awal. Bentuk ritus dan praktik ibadah ritual tersebut adalah ibadah hari pertama (Minggu), doa-doa harian, ibadah Paska, dan baptisan. Bersamaan dengan itu, ibadah ritual pada dirinya merenarasikan kisah Kristus─semuanya saling berkelindan dan bergulir dalam perjalanan sejarah. Ibadah ritual gereja masa kini merupakan warisan yang berawal dari cerita-cerita di ruang makan kekristenan sangat awal.
Hrvatskoglagoljski brevijari sadrže obiman korpus biblijskih i liturgijskih tekstova koji su pre-pisivanjem (i kasnije tiskom) prenošeni iz jednoga u drugi brevijarski kodeks od 13. stoljeća do 1561. godine. Istraživanje je hrvatskoglagoljskih brevijarskih tekstova tijekom 20. stoljeća donijelo vrijedne rezultate u području povijesti jezika, transmisije tekstova i njihove povezano-sti te paleografije. Znanstvenim centrom izvrsnosti za hrvatsko glagoljaštvo istraživanjima se hrvatskoglagoljskoga brevijara pristupilo i sa stajališta raščlambe njegova liturgijskog sadržaja. Ovim se radom donosi pregled dosadašnjih istraživanja te poticaji koje različiti autori iznose u pogledu smjerova suvremenih i budućih liturgijskih istraživanja. U središnjem se dijelu rada iznose rezultati proučavanja strukture i sadržaja Drugoga beramskog brevijara koji mogu utje-cati na oblikovanje kriterija i za istraživanje drugih hrvatskoglagoljskih brevijara. K lju čn e r iječi: glagoljaštvo, brevijar, Drugi beramski brevijar, povijest liturgije 1. HRVATSKOGLAGOLJSKI BREVIJARI I NJIHOV SADRŽAJ Liturgijske knjige pisane i tiskane glagoljicom na hrvatskome crkveno slavenskom jeziku sadrže bogatu tradiciju koja potječe iz 9. stoljeća te se u kontinuitetu održala na hrvatskim prostorima do 20. stoljeća. Vrijedna filo-loška, povijesna i književna istraživanja koja se objedinjuju u paleoslavistici, otkrila su i obradila na desetke cjelovitih rukopisa zapadne, rimske liturgijske tradicije koja se očuvala na prostorima istočnog Jadrana, te sporadično i u sre-dišnjoj Hrvatskoj. Govorimo li o liturgijskim rukopisima pisanim glagoljicom i hrvatskim crkvenoslavenskim jezikom, redovito se zaključuje da je riječ o misalima i brevijarima koji se tipološki mogu usporediti s latinskim misalima i brevijarima rimskoga obreda. I nakon otkrića tiska, koje je bilo vezano uz la
Na primjeru Drugoga beramskoga brevijara prikazuje se odnos pripadnika tzv. glagoljaške »čitateljske zajednice« prema liturgijskoj knjizi. Polazi se od pretpostavke kako usporedno čitanje liturgijskih i neliturgijskih tekstova može dovesti do novih zaključaka o odnosu glagoljaša prema knjizi unutar određene »zajednice«. U radu se istražuju tragovi čitanja različitih članova čitateljske zajednice koju su činili prevoditelji, pisari, naručitelji, čitatelji i dr. Pisar ali i čitatelji u tekst unose upozorenja i savjete vjerojatno poučeni iskustvom katkada nespretnoga čitanja i razumijevanja, s namjerom da takvim uputama osnaže »kritična mjesta« u tekstu. Njihovi različiti zapisi, ali i način prepisivanja teksta, ocrtavaju brigu oko recepcije brevijarskoga teksta.
The Great Canon of St. Andrew of Crete is a masterpiece of Byzantine hymnography. Due to its liturgical use during the Great Lent in the Orthodox Church for more than a thousand years it has played a very important role in the process of spiritual preparing for the feast of the Resurrection of Christ. In the Orthodox consciousness the Great Canon is first of all the Lenten special invitation for personal repentance (and more specifically “a change of mind” – met£noia) and compunction (kat£nuxij). The whole content of the Great Canon, in the vast majority woven from biblical phrases and referring to the essential events of salvation history, has the purpose of reshaping a believer’s life according to the Divine Wisdom. This “ecclesial liturgical act” helps to release the faithful not only from the bondage of sin but also from evil thoughts (ponhroˆ logismo…) and destructive passions (p£qoi). Based on an analysis of issues and terminology of the Great Canon it seems to be a well-founded argument that it is a work that combines the Eastern Orthodox use of the Bible, and the hesychastic tradition in the liturgical context.
Paul’s Epistle to the Galatians, read on important Christian feasts, can be commented on from various perspectives: as a documents about mission, about warning with regard to the difficulties concerning the life of a believer, as one about the differences between Jews and Christians, or/and as one about freedom. It seems to us that within this text the Apostle intended to emphasize especially the latest aspect. St. John Chrysostom considered this document so important that he included it in his Liturgy.
Posługa liturgiczna kapłana jest ściśle związana z rzeczywistością, która przez wierzących rozumiana jest jako „święta”. Taki stan rzeczy zakłada, że sprawujący najświętsze tajem- nice kapłan powinien być doskonałym przykładem dla swoich współwyznawców. Jed- nakże ludzka natura kapłana podobnie jak każdego innego człowieka jest słaba i grzesz- na. Niniejszy artykuł stanowi studium zbioru modlitw z liturgii Mszy świętej (Qurbono) tradycji zachodnio-syryjskiej, które odnoszą się do słabości i grzeszności celebrującego ją kapłana. W przebiegu liturgii wynotowano dwadzieścia trzy modlitwy i aklamacje od- noszące się bezpośrednio do osoby celebransa. Stając przed Bogiem, pozostaje on grzesz- nikiem, którego grzechy są wielkie i niezliczone. Teksty tzw. modlitw penitencjalnych uświadamiają go, że aby sprawowana przez niego liturgia była godną, potrzebuje on bo- skiego przebaczenia, gdyż tylko wtedy jego „słabe i grzeszne ręce” będą zdolne wypełnić kapłańską posługę na rzecz zgromadzonej wspólnoty i całego Kościoła. Dlatego też te modlitwy są recytowane nie tylko przez sprawującego liturgię prezbitera czy biskupa, ale także przez wiernych.
Since Herbert Grundmann’s 1935 Religious Movements in the Middle Ages, interest in the Beguines has grown significantly. Yet we have struggled whether to call Beguines “religious” or not. My conviction is that the Beguines are one manifestation of an impulse found throughout Christian history to live a form of life that resembles Christian monasticism without founding institutions of religious life. It is this range of less institutional yet seriously committed forms of life that I am here calling the “Beguine Option.” In my essay, I will sketch this “Beguine Option” in its varied expressions through Christian history. Having presented something of the persistent past of the Beguine Option, I will then present an introduction to forms of life exhibited in many of the expressions of what some have called “new monasticism” today, highlighting the similarities between movements in the past and new monastic movements in the present. Finally, I will suggest that the Christian Church would do well to foster the development of such communities in the future as I believe these forms of life hold much promise for manifesting and advancing the kingdom of God in our midst in a postmodern world.
The article presents the issue of the presence and development of officiumdivinum in the texts of monastic rules from saint Pachomius to saint Benedict,that is from the fourth to the half of the sixth century. Texts of religious legislatorspresented in a chronological sequence show the consecutive stages of the formationof the liturgical prayer structure by successive generations of monks, and the impactthat earlier documents had on later customs and traditions in the framework of thecommunally celebrated opus Dei.
The phenomenon of organizing a civic candlelight vigil in the face of violence and tragedy, while striking and powerful in addressing the moment, can be also religiously ambiguous in some circumstances, and insufficiently therapeutic in others. Keeping vigil in the Christian tradition is markedly different from its contemporary expressions. This article explores and evaluates-through the use of contemporary examples and the psychological and ritual analyses of Gotthard Booth and Victor Turner-the purpose and goals of vigils held in the public square with the nature and impact of keeping vigil in the Christian tradition, especially as celebrated in the Easter Vigil. This expository and diagnostic study suggests that a full expression of keeping vigil serves as an articulation of how believers are challenged to confront pain and suffering with a more profound theological and liturgical response that stands in stark contrast to contemporary cultural and social mechanisms.
Сборник «Византийская мозаика» включает тексты Публичных лекций, прочитанных в 2016–2017 учебном году на собраниях Эллино-византийского лектория «Византийская мозаика», прошедших на базе кафедры истории древнего мира и средних веков Харьковского национального университета имени В. Н. Каразина и Свято-Пантелеимоновского храма г. Харькова.
Сборник будет интересен и полезен историкам, археологам, религиоведам, философам, искусствоведам, а также всем, кто интересуется историей Византии и христианства.
There still exists considerable uncertainty among historians concerning the identification of the native city of the martyrs in the Passio Sanctarum Perpetuae et Felicitatis: that is, were these five young catechumens and their teacher Saturus from Carthage or from Thuburbo Minus? I shall show in this, the first detailed examination of the evidence, that the case for Thuburbo Minus as their residence, though intriguing and proposed again recently, cannot be maintained given the present evidence. Furthermore, I will also show that specific references to place in the Passio are highly suggestive of a large cosmopolitan setting, like Carthage, where there were some Christian groups. The arguments for Thurburbo Minus are based principally on its mention in the Greek manuscript and in the Acta, both of which are later compositions and which have provided this spurious location from the enormously influential mid-fifth century Martyrologium Hieronymianum.
In focusing on Michelangelo’s signature, recent scholarship on his “Pietà” in St. Peter’s has separated the sculpture from its spiritual intent. In contrast, this article will consider how the sculpture group spoke to its original religious context, principally as the funerary monument of Michelangelo’s powerful French patron, Cardinal Lagraulas. The Rome “Pietà” was an important part of the funeral rites for the cardinal that mirrors and amplifies the liturgy surrounding death, particularly the hour of vespers. Reconstructing the sculpture’s relationship to its liturgical and funerary ensemble will highlight Michelangelo’s iconographic and artistic ingenuity in the service of religion and his patron.
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