Relevant bibliographies by topics / Liturgia horarum

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Liturgia horarum'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 February 2022

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Journal articles on the topic "Liturgia horarum"

1

Durak, Adam. "LITURGIA HORARUM. Editio typica altera." Ruch Biblijny i Liturgiczny 39, no. 4 (August 31, 1986): 369. http://dx.doi.org/10.21906/rbl.1623.

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2

Sodi, Manlio. "“Breviarium Romanum” A 550 anni dall’editio princeps tridentina (1568-2018)." Saeculum Christianum 26, no. 1 (November 20, 2019): 205–16. http://dx.doi.org/10.21697/sc.2019.26.1.14.

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Historia Breviarium Romanum ukazuje zawsze interesujące kwestie zachodzące pomiędzy jedną a drugą reformą. Na przestrzeni wieków księga liturgiczna nabrała konotacji i wzbogacenia, które dobrze jest znać. Oficjalna modlitwa Kościoła, nazywana dziś „Liturgią Godzin - Liturgia Horarum”, w swoim czasie nosiła nazwę Breviarium. Dzieło zawierało wiele regulacji dotyczących min. rozróżnienia pomiędzy modlitwą celebrowaną przez kanoników w katedrach, a modlitwą mnichów w opactwach. W czasie Soboru Trydenckiego pojawiła się pilna potrzeba zreformowania tej modlitwy. W oparciu o warunki ustanowione przez same zgromadzenie soboru, w 1568 roku opublikowano editio princeps. Porównanie z ostatnią editio typica z 1961 r. w kontekście reformy liturgicznej umożliwia uchwycenie zasadniczej jednolitości z tekstem trydenckim.
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3

Boynton, Susan. "Work and Play in Sacred Music and its Social Context, c. 1050–1250." Studies in Church History 37 (2002): 57–79. http://dx.doi.org/10.1017/s0424208400014650.

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In the central and high Middle Ages, liturgical singing was a form of work, even if it is absent from the typology of ‘work’ as understood by modern historians. The notion of the ‘three orders’, dividing society into those who work, those who pray, and those who fight, does not acknowledge the laborious character of the medieval monastic horarium. On occasion, however, singers could also experience the liturgy in a lighter vein. Clerical celebrations during the Octave of Christmas transformed musical work into its mirror image, resulting in musical play that was structured in the image of work, as illustrated by cathedral ordinals and liturgical dramas. Indeed, the opposition between the strictly maintained daily liturgical structure and the release from routine was the central ludic element of the annual festivities – the crossing of the boundary between the use and the abuse of liturgical time. To demonstrate the significance of that boundary, this paper will analyse texts that show the perception of singing as work, and then turn to sources demonstrating the process by which liturgical material was subverted into play.
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4

Pastuszko, Marian. "Szafarstwo Najświętszej Eucharystii (kanony 897-911)." Prawo Kanoniczne 37, no. 1-2 (June 15, 1994): 73–161. http://dx.doi.org/10.21697/pk.1994.37.1-2.04.

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Articulus proemio, parte principali et conclusione constant. In proemio fontes iuris canonici de Sanctissima Eucharistia tractantes exponunntur et canones 897-899 Codicis luris Canonici explicantur. Pars principalis articuli in decem puncta dividitur, quia hoc in loco decem canones (ex 900-911) inveniuntur. 1. Secundum can. 900 §§ 1-2 minister Sanctissimae Eucharistiae est solus sacerdos valide ordinatus et lege canonica non impeditus. 2. Can. 901 permittit sacerdoti Missam celebranti applicare pro quibusvis fidelibus etiam defunctis. 3. Ad normam can. 903 sacerdotes peregrini litteras commendatitias sui ordinarii vel superioris religiosi secum habere debent, si Missam celebrare velint extra suam dioecesim. 4. Sacerdotibus valde commendatur frequens, immo cotidiana celebratio Sanctissimi Sacrificii (can. 904). 5. Exceptis diebus 2 novembris et 25 decembris non licet sacerdoti plus quam semel in die celebrare. Ordinarius loci concedere potest sacerdotibus ut bis in die et ter die dominica vel festo de praecepto Missam celebrent (can. 905 §§ 1-2). 6. Non licet celebrare Sacrificium Eucharisticum sine participatione alicuius saltem fidelis (can. 906). In celebratione eucharistica diaconus et laicus non potest actionibus fungi, quae sacerdotis celebrantis sunt propriae (can. 907). 8. Can. 909 obligat sacerdotes ad se praeparandum ante Missam et ad gratias agendum post Missam. Idem admittitur in libro Liturgiae Horarum lingua latina edito. Aliter vero proponit, minus recte iudicio auctoris liber Liturgiae Horarum in lingua polonica publicatus. 9. Ad normam can. 910 § 2 et can. 230 § 3 laicus ad sacram Communionem distribuendam deputari potest. In Polonia viri, sed non mulieres, nostris diebus, facultatem communionem distribuendi ab ordinario obtinere possunt. 10. Officium et ius Viaticum ad infirmos deferendi habent parochus, vicarii paroeciales - in paroecia, cappellanus - in sua cappellania et superior in communitate religiosa clericali aut in societate vitae apostolicae versantibus in domo. In casu necessitatis hoc facere protest quilibet sacrae Communionis minister (can. 911 §§ 1-2). Sub fine auctor affirmat conclusionem esse brevem quia proemium longum videtur.
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5

Nocoń, Arkadiusz. "Poeta poranka i wieczoru. Hymny św. Ambrożego w Liturgii godzin." Vox Patrum 57 (June 15, 2012): 437–51. http://dx.doi.org/10.31743/vp.4144.

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Following the example of the Lord, who frequently sang hymns with his dis­ciples, and encouraged to sing by St Paul, the early Christians praised God in music and song. The first Latin hymns were composed by Hilary of Poitiers. Their metrical complexity and content discouraged their liturgical use by the Church. Thus, St. Ambrose of Milan is considered the first „official” Latin hymnodist. He composed several hymns, still used in the Liturgy of the Hours, which were mu­sicated by himself. These hymns come from the particular circumstances of the Arian controversy and derive, in the main, from the necessity of encouraging „or­thodox” Christians in their defence of the Basilica Porziana in Milan. They were designed to guide their prayer at different times of the day. The Author’s text-critical analysis of two of these hymns – Aeterne rerum conditor, sung at dawn (in gallicinium) and Deus, creator omnium, sung at dusk as the lamps were lit (ad horam incensi) – well testifies to the literary and pastoral genius of the Bishop of Milan as he transforms the complex theological reflection of his time into poetry and music, while not only retaining the integrity of the depth of that reflection but also enhancing its aesthetic profile by drawing on a repertoire of images based on the parallelism of cosmic reality and human reality. St Ambrose’s corpus of hymns, together with his prose works, was admired both by his contemporaries and by successive generations. They promoted the flowering of a merciful Chris­tocentricity which, according to the experts, is the most original and attractive feature of his poetry. As is clearly seen in the hymns received into the Divine Of­fice, Ambrose’s singular ability effectively to stimulate the soul to prayer through a powerful and insuperable lyrical inspiration, is capable literally of transforming the daily hours into songs of praise, and explains Petrarch’s habit of rising during the night to sing hymns to the Lord.
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Dissertations / Theses on the topic "Liturgia horarum"

1

MITO, Hiroyuki, and 博之 水戸. "スペイン語キリスト教文献における存在表現の他言語との比較に関する考察 (1) : スペイン語文法から見たキリスト教哲学." 名古屋大学大学院国際言語文化研究科, 2013. http://hdl.handle.net/2237/18898.

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Books on the topic "Liturgia horarum"

1

Church, Catholic. Liturgia horarum: Iuxta ritum Romanum. [Città del Vaticano]: Libreria Editrice Vaticana, 1985.

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Liturgia horarum: Iuxta ritum romanum. Città del Vaticano: Libreria Editrice Vaticana, 2000.

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3

Die Psalmen in der Liturgia Horarum. Freiburg, Schweiz: Univesitätsverlag, 1991.

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4

Huonder, Vitus. Die Psalmen in der Liturgia Horarum. Freiburg, Schweiz: Universitätsverlag, 1991.

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5

Célébrer la splendeur de Dieu: De liturgia horarum à liturgie des heures. Paris: Editions C.L.D., 1997.

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6

Głowa, Władysław, ed. Modlitwa codzienna ludu bożego: II - Księga czytań. Lubaczów: Wydawnictwo Archidiecezjalne Błogosławionego Jakuba Strzemię, 1989.

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Głowa, Władysław, ed. Modlitwa codzienna ludu bożego: [Psalmodia]. Lubaczów: Wydawnictwo Archidiecezjalne Błogosławionego Jakuba Strzemię, 1987.

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8

Solano, Félix Arocena. Las preces de la liturgia horarum: Una aproximación teológico-litúrgica a los formularios pascuales. Città del Vaticano: Libreria editrice vaticana, 2003.

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9

Campbell, Joseph Toping (Stanislaus). Structural reform of the Roman office, 1964-1971. Ann Arbor, MI: University Microfilms International, 1987.

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10

Catholic Church. Companion to the Breviary: A four-week psalter featuring all inclusive language. Indianapolis, Ind: Psalter, 1985.

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Book chapters on the topic "Liturgia horarum"

1

Rumsey, Patricia M. "The Significance of the Liturgia Horarium in the Nauigatio sancti Brendani in its Modelling of a Sacramental Christian Life." In Ritus et Artes, 267–77. Turnhout: Brepols Publishers, 2017. http://dx.doi.org/10.1484/m.ritus-eb.5.111076.

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