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The Septuagint uses the word 170X leitonrgia to designate levitic cult. 5. Authorities are ministers of God. --(Rm 13:6) 6. Didache 15:1 9. Latin Church Officia Divina, Opus Divinum, sacri or ecclesiae ritus.
GENERAL PRINCIPLES ON SIGNS 1. Liturgical Signs are not merely decorative but functional in the sense that they relate to the mystery of Christ celebrated in the liturgy. 2. Liturgical signs should be marked by a noble simplicity short, clear and unencumbered by useless repetitions, they should be within the people s power of comprehension and as a rule not require much explanations. 3. In interpreting liturgical signs, one should know its authentic meaning from the study of its history or the text that accompanies it, e.g. the words said while the newly baptized is anointed with chrism. 4. There is to be full utilization of liturgy signs, e.g. a procession should appear as procession such as that form the door of the church towards the sanctuary; washing of hands as truly washing of hands with basin and towel as it done in the pontifical services. THE SIGNS OF LITURGICAL CELEBRATIONS ACCORDING TO THE LITURGICAL YEAR The liturgy is carried out through signs and symbols which express its message or essential meaning. Since the liturgy is basically the celebration of the paschal mystery, every sign or symbol used in the liturgy should directly or indirectly refer to the paschal mystery. Some signs are sacramental, namely, they constitute the essence of the sacrament, e.g. the action of immersing a person or pouring water upon him with the baptismal formula, praying with praise and thanksgiving over bread and cup of wine mixed with water. Other signs are explanatory inasmuch as they express the meaning of the sacrament, e.g. anointing with oil after baptism, the giving of white garment and lighted candle. Some signs, however, reminds us of the sacrament, e.g. holy water, especially on Easter Sunday, reminds us of our baptism. Other signs remind us of an aspect of Christ s mystery, e.g. the crucifix and sacred images. LITURGY AS ENCOUNTER WITH GOD 1. Ad Patrem, per Filium, in Spiritu Sancto 6. Cult in the Church Devotion BIBLIOGRAPHY 1. Adam, Adolf, Foundations of Liturgy: An Introduction To Its History And Practice, The Liturgical Press Collegeville, Minnesota, 1985 2. Jones, Cheslyn, The Study of Liturgy, SPCK, London, 1978 3. Dix, Gregory, The Shape of Liturgy, A & C Black, London, 1945 4. Fargerberg, David, What if Liturgical Theology, 1992
26 Celebrations belonging to the Church . Christian Worship in East and West. Ibid.5. 25 THE DEFINITION ACCORDING TO SACROSANCTUM CONCILIUM 4. 1997 6. no. no. Mediatior Dei no. Ibid. Wegman Herman. Marcel. 24 Importance of Sacred Scripture THE DEFINITION ACCORDING TO SACROSANCTUM CONCILIUM THE DEFINITION ACCORDING TO SACROSANCTUM CONCILIUM 8. 1990 THE DEFINITION ACCORDING TO SACROSANCTUM CONCILIUM 1. History of the Liturgy. Metzger.
. E.LITURGY I OUTLINE AND bibliography OUTLINE 1. Dix: The Shape of the Liturgy (London 1965). L. Principles et method pour l etude historique des liturgies chretiennes (Chevetogne 1953). Liturgy has a historical-cultural context BIBLIOGRAPHY 1.: Liturgisches Erbe und Pastorale Gegenwart (Innsbruch 1960). Id. Righetti: Manuale di storia liturgica 4 volumi (Milano 1949-53). Cattaneo: Il culto cristiano in occidente (Roma 1984). Th. Klauser: Kleine abendlandische Liturgiegeschichte (Bonn 1949). BIBLIOGRAPHY 5. Jungmann: The Early Liturgy to the Time of Gregory the Great (London 1966). 8. J. Etudes sur la liturgie latine avant Charlemagne (Paris 1925). 7. G. A. 4. Baumstark: Liturgie compare. Duchesne: Les origines du culte chretien. 3. Bishop: Liturgie Historica (Oxford 1918). E. M. 2. 6.
Certain Forms of prayer Litany of Saints. J. The Canons of Hipppolytus. Oxford University Press. Cult of the Martyrs BIBLIOGRAPHY 1. New York. notably The Egyptian Church Order in several dialects of Egypt.A. K. The Testament of our Lord. Theodor. Spontaneity THE HELLENISTIC CONTRIBUTION 1. Chupungco: Greco-Roman Culture and Liturgical Adaptation. Minnesota. A. A Short History of the Western Liturgy. The Study of Liturgy. 1990 3. New York. Deiss. 215 No text of the original survives. anointing disciplina arcane THE HELLENISTIC CONTRIBUTION 5. However. Dix: The Shape of the Liturgy. The Liturgical Press. G. Assimilation of pagan cultural elements 5. C. 1967 2. World without end. Exorcisms. pp 80-94 THE APOSTOLIC TRADITION OF HIPPOLYTUS The Apostolic Tradition was written in Greek by Hippolytus in Rome. Tension between fidelity to Jewish tradition and autonomy 3. Lucien. kyrie eleison PROOF THAT GREEK IS IMPORTANT BIBLIOGRAPHY 4. pp 36-47 7. and attempts to . it is widely believed that this is the work which underlies a number of documents from Syria and Egypt. Notitiae 153 (1979) pp 202218 6. Paulist Press. 1979 CHAPTER III Key Element: Liturgy in the Missionary Milieu CHARACTERISTIC OF THE EPOCH 1. Klauser.D. Fisher. Shaping of the Sacrament of Initiation ie. Liturgy of the Word Synagogue Service JEWISH SOURCES 6. All these works clearly rest upon a common original. The Jewish Roots of Christian Liturgy. The Springtime of the Liturgy. and passages in the Apostolic Constitutions. Jungmann: The Early Liturgy pp 52-120 5. Collegeville. Noakes: Initiation. Eugene.CHAPTER II Key element Fidelity And Autonomy THE NEW TESTAMENT PERIOD The Situation The form of Worship in Apostolic Times JEWISH SOURCES 1.
from the day they are chosen. Whether the teacher be an ecclesiastic or a layman let him do the same. And he who is being baptized shall say: I Believe. let the bishop himself exorcize each one of them. And at the hour when the cock crows they shall first [of all] pray over the water. whether they lived piously while catechumens. 1. But if they cannot. 6.discern the original from these later recensions have been made by Dom B. And at the time determined for baptizing. And let a deacon likewise go down with him into the water. whether he is slave or free. let a hand be laid on them and let them be exorcized daily. And when they are chosen who are set apart to receive baptism let their life be examined. 1. 1. Let their life and manner of living be enquired into. and by Dom Gregory Dix. 9. 13. whether they have fulfilled every good work. the bishop shall give thanks over the oil and put it into a vessel and it is called the Oil of Thanksgiving. Each time the teacher finishes his instruction let the catechumens pray by themselves apart from the faithful.e. 1. And if they can answer for themselves. 3. . that he may be certain that he is purified. And laying his hand on them he shall exorcise every evil spirit to flee away from them and never to return to them henceforward. 4. whether they honoured the widows. save that which each will bring with him for the Eucharist. And died. 15. And they shall baptize the little children first. After the prayer let the teacher lay hands upon them and pray and dismiss them. Who was crucified in the days of Pontius Pilate. the Son of God. whether they visited the sick. And let those who are to be baptized be instructed to wash and cleanse themselves on the fifth day of the week [i. Botte. let them answer. let him bid him renounce saying: I renounce thee. Satan. Thursday]. 8. in La Tradition Apostolique (Westphalen. Moreover. Moreover those who are to be baptized shall not bring any other vessel. Then after these things let him give over to the presbyter who stands at the water. And let them stand in the water naked.. And when he has finished exorcizing. For it is right for everyone to bring his oblation then. And when the day draws near on which they are to be baptized. Who was born of Holy Spirit and the Virgin Mary. Those who come forward for the first time to hear the word shall first be brought to the teachers at the house before all the people [of God] come in. 10. and all thy service and all thy works. And after [this] let him say: Dost thou believe in Christ Jesus. 1. let their parents answer or someone from their family. And rose the third day living from the dead. 11. let him breathe on their faces and seal their forehead and ears and noses and then let him raise them up. And when the presbyter takes hold of each one of those who are to be baptized. 5. 1. 1963). 3. Let a catechumen be instructed for three years.
both now and ever and world without end. seeing they may possibly themselves fail of their promises by death. 18 So let them come when they are growing up. Why should innocent infancy come with haste to the remission of sins? Shall we take less cautious action in this than we take in worldly matters? Shall one who is not trusted with earthly property be entrusted with heavenly? Let them first learn how to ask for salvation. And when he says: I believe. so that you may be seen to have given to one that asketh. And the bishop shall lay his hand upon them invoking and saying: O Lord God. to thee is the glory. DE BAPTISMO. 1. After this we are thrice immersed. And afterwards when he comes up he shall be anointed with the Oil of Thanksgiving saying: I anoint thee with holy oil in the Name of Jesus Christ. 19. c. while we answer interrogations rather more extensive than our Lord has prescribed in the gospel. let him baptize him the second time.And ascended into the heavens. that they may serve thee according to thy will. And will come to judge the living and the dead? 16. as also somewhat earlier in church under the bishop s control [sub antistitis manu] affirm that we renounce the devil and his pomp and his angels. he shall say: I anoint thee with holy oil in God the Father Almighty and Christ Jesus and the Holy Ghost. when on the point of coming to the water we then and there. 19. c. and form that day for a whole week we abstain from our daily bath. For what need is there. Made welcome then [into the assembly] we partake of a compound of milk and honey. 8 The flesh is washed that the soul may be made spotless: the flesh is anointed that the soul may be constructed: the flesh is signed [with the cross] that the soul too may be protected: the flesh is overshadowed by the imposition of the hand that the soul also may be illumined by .14]. or be deceived by the subsequent development of an evil disposition? It is true our Lord says. who didst count these worthy of deserving the forgiveness of sins by the layer of regeneration. With no less reason ought the unmarried also to be delayed until they either marry or are firmly established in continence. Amen. c. DE CORONA. and especially so as regards children. to begin with baptism. when they are learning. forbid them not to come to me [Matt. DE BAPTISMO. to the Father and to the Son with the Holy Ghost in the holy Church. DE RESURRECTIONE CARNIS. After this pouring the consecrated oil and laying his hand on his head. 2. and even age. And so shall he do to each one severally. 4. in accordance with each person s character and attitude. 18 It follows that deferment of baptism is more profitable. for even their sponsors to be brought into peril. 3 In short. make them worthy to be filled with thy Holy Spirit and send upon them thy grace. c. And sat down at the right hand of the Father. when they are being taught what they are coming to: let them be made Christians when they have become competent to know Christ. if there really is no need.
the Spirit: the flesh feeds on the Body and Blood of Christ so that the soul as well may be replete with God. .
The 21 Oriental (Eastern Rite) Churches Antiochean Rite Byzantine Rite g. BIBLIOGRAPHY 1. 12-198 . Major Oriental (Eastern Rite) Churches Note: The sixth major rite in the Catholic Church is the Roman (Latin) Church. II Culto Cristiano. The Early Liturgy.CHAPTER IV THE FULL DEVELOPMENT OF THE LITURGICAL FORM Key to the Lecture: Christian Worship and the Imperial Culture THE FRUIT OF CONSTANTINIAN TOLERATION OF CHRISTIANITY 1. The Development of Liturgical Celebration. the political and social situation of the period. The religious culture. pp. The Constantintian Edifices for Worship 3. E. J. 83-183 2. pp. which is nonOriental. Jungmann: The Age of Constantine. Krizevei Catholic Church (Former Yugoslavia) Chaldean Rite CONCLUSION 1. Catttaneo: Frutti della Liberta.
B. SOURCES 1. Gravity simultaneous redundance and brevity Te igitur Hanc igitur Unde et memores Legalistic mentality Haec dona. Bishop.e. da. Sobriety Deus. . The Roman liturgy of the said period by its Pure and Classical Form. ut cuius lucis mysteria in terra cognovimus. Roman from the end of the 4 to the end of the 8 century. haec sancta sacrificia inlibata Hostiam puram. quaesumus. 2-9. During the classical period of the Roman Church a liturgy developed according to the cultural th th sentiments of the people i. moribus apprehendat. Domine sacramentis purificata caelestibus. hostiam immaculatam Sobriety in language cibus et potus Sacramentum. It does not satisfy the cultural longings of other people. eius quoque gaudiis in caelo perfruamur. quod sumit intelligat. 1. E. Liturgica Historica. pp.CHAPTER V THE ROMAN CLASSICAL LITURGY Key to the Lecture: The Romaness of the Liturgy A. dona caelestia Munera salutifera THE THEOLOGICAL ELEMENTS CONCLUSION A. structure and especially in the liturgical text. haec munera. qui hanc sacratissimam noctem veri luminis fecisti inlustratione clarescere. The Romaness is exemplified by its formal elements in theology. Formal Elements Surgit Pontifex solus in canone THE FORMAL ELEMENTS LANGUAGE Balance (concinnitas) Plebs tua. The Genius of the Roman Rite. tua misericordia percipiat. quod gusto delibat. quod iustis orationibus expetit. hostiam sanctum.
History Western Liturgy. Klausser. T. pp.Formulas in the Roman Liturgy. The Shape of the Liturgy. Dix. The Classical Shape of the Liturgy. 3.2. of the . The Characteristics of Prayer. pp. G.37-44. 103-140.
which in the thinking of the present legislation takes the revised Roman Liturgy as its point of departure. Gallican Liturgy Roman Liturgy = Gellasian Sacramentaries (454) Deus. A classical example is the Christmas collect preserved in the Veronese Sacramentary: Deus. qui hanc sacratissimam noctem glory(os) a(e) dominicae resurrectionis inlustras. 1986 . Cyril Vogel. (453) Omnipotens sempiterne Deus. Louis Bouyer. Introduction to the Sources. London. University of Notre Dame Press. BIBLIOGRAPHY 1. Eucharist. ut corpora et mente renovati puram tibi exhibeant servitutem. Hymnody & Miniature Arts: CONCLUSION The Franco-Germanic period has relevance particularly in those local churches whose culture differs from classical qualities of the formed Roman liturgy. Pepin III (751-768) imposing the Roman System on his empire. Medieval Liturgy. ut corpore et mente renovati puram tibi animam et purum pectus simper exhibeant.C. It serves as a historical model of inculturation.CHAPTER VI THE PASSAGE OF THE ROMAN LITUGY TO THE FRANCO-GERMANIA WORLD A.. que humanae substantiae dignitatem et mirabiliter condidisti et mirabiliter reformasti. conserva in novam familiae tuae progeniem sanctifications spiritum qeum dedisti. qui hanc sacratissimam noctem per universa mundi spatia gloria(e) dominicae resurrectionis insultras. Pastoral Press Washington D. conserva in nova(m) familiae tuae progeniem adoptionis spiritum quem dedisti. 1988 2.
CHAPTER VII THE LITURGY OF THE MIDDLE AGES 1. The Shape of the Liturgy. Individualistic BIBLIOGRAPHY 1. Jungmann. Dom Gregory Dix. The Early Liturgy. Trafficking of Relics CONCLUSION a. The Gregorian Reform 2. The Diffusion of Medieval Liturgy 3. 546-612 2. pp. S. 240-299 . The liturgy according to the usage of the Roman Curia 4. pp. Josef A. The Autumn h.J.
pp. 5-25. Wegman. 5. The Jesuits and the Gesu. White.CHAPTER VIII THE ROMAN LITURGY AT THE TIME OF REFORMATION 1. pp. 122-36. Liturgical Press. 1995. 1992. 1992. Liturgical Press. 4. Collegeville. Foundation of Liturgy. 3. Minnesota. 1992. 2. J. Pauls. M. pp. History of the Liturgy. Makati. Luther s Reform: 3. Collegeville. St. pp. Three aspect of Church s Slavery: 2. Criteria for the Implementation of the Reform: CONCLUSION 1. Liturgical Press. . Metzger. Adam. Luther s Reform Valid? BIBLIOGRAPHY 1. A. H. 33-42. Minnesota. Collegeville. Minnesota. Roman Catholic Worship. Christian Worship in East and West. 297-345.
Makati. Liturgical Inculturation. 3. pp. Ibid. 1992. Cultural Adaptation of the Liturgy. Paulist Press. 3-41. J.. pp. Pauls. 2. pp. The Chinese Controversy BIBLIOGRAPHY 1. White. Collegevile. St. A. Sacramental Religiosity. Meaning of Baroque 3. Roman Catholic Worship. 13-31. Mennesota. 26-46. 1982. and Catechesis.CHAPTER IX THE ROMAN LITURGY DURING THE BAROQUE PERIOD 1. 1995. . Liturgical Press. New York. Chupungco.
CHAPTER X THE ENLIGHTENMENT THE ENLIGHTENMENT THE ENLIGHTENMENT THE ENLIGHTENMENT THE ENLIGHTENMENT THE ENLIGHTENMENT THE ENLIGHTENMENT CHAPTER XI THE ROMANTIC ERA THE ROMANTIC ERA THE ROMANTIC ERA THE ROMANTIC ERA THE ROMANTIC ERA THE ROMANTIC ERA THE ROMANTIC ERA THE ROMANTIC ERA THE ROMANTIC ERA THE ROMANTIC ERA THE ROMANTIC ERA THE ROMANTIC ERA CHAPTER XII THE SECOND LITURGICAL MOVEMENT THE SECOND LITURGICAL MOVEMENT THE SECOND LITURGICAL MOVEMENT THE SECOND LITURGICAL MOVEMENT THE SECOND LITURGICAL MOVEMENT THE SECOND LITURGICAL MOVEMENT THE SECOND LITURGICAL MOVEMENT THE SECOND LITURGICAL MOVEMENT THE SECOND LITURGICAL MOVEMENT THANK YOU .
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