The thesis examines Czech translations from the Roman Breviary created in the period between 1800 and the liturgical reform of the Second Vatican Council. Catalogue of such translations has been prepared. Based on the catalogue, the most important text families are identified and described in detail. It turns out that most of the translations were created for purposes of publicly celebrated Vespers, chanted in the vernacular. Based on historical experience with this pre-conciliar paraliturgical form, a few final suggestions are made for public celebration of the Liturgy of the Hours today.

Valandų liturgijos ištakos siekia apaštalų laikus, kurie buvo įpratę tam tikru laiku atsidėti maldai. Nuo III a. yra jau praktiškai visuotinai įsitvirtinusi pastovi kasdienės maldos tvarka. Iš pradžių tai privati praktika. Vėliau ji tampa bendruomeniška, pradedant kartu melstis sekmadieniais. Vyskupo ir dvasininkijos dalyvavimas nebuvo būtinas, tačiau jiems būdavo rezervuotos tam tikros Dieviškosios Tarnybos dalys. Jau tada Valandų liturgija buvo laikoma kaip Dievo garbinimo, kurio pagrindas yra Eucharistija, papildymas, tąsa, taip apimant visas kasdienio gyvenimo valandas. Vėliau išsiskyrė dvi Dieviškosios Tarnybos praktikavimo tendencijas: bažnytinė ir vienuoliška. Pirmoji apsiribojo Ryto ir Vakaro liturginėmis Valandomis. Antroji, įtakojama vienuolių visišku pasišventimu maldai ir darbui, apėmė visą paros laiką, kuris yra suskirstytas į įvairias liturgines Valandas. Būdavo įprasta, kad vienuoliai tapdavo ir vyskupais. Tapę vyskupais jie stengdavosi įvesti į savo Bažnyčias ir vienuolinę Valandų liturgijos šventimo praktiką. To įtakoje dabartinėje liturgijoje turime ne tik liturginės dienos ašigalius – Rytmetinę bei Vakarinę, bet ir kitas Valandas. Valandų liturgija yra eucharistinės aukos tęsinys. Ji ištęsia per skirtingas dienos valandas garbinimą ir dėkojimą, išganymo slėpinių atminimą, maldavimus ir dangiškosios garbės išankstinę patirtį, kurią randame Eucharistijos slėpinyje. Eucharistijos šventimu ir Valandų liturgija yra vykdoma kasdienė nepaliaujama Bažnyčios malda... [toliau žr. visą tekstą] / The origins of the Liturgy of the Hours can be traced back to the Apostolic era. The Apostles themselves dedicated certain times for prayer. Practically from the 3rd. century A.D. the order and structure for the practice of daily prayer of the Church was set. In the beginning, prayer was in private, but later, by starting to pray together on Sundays, it became a communal practice. The attendance of the bishop or clergy was not essential, although, certain parts of the Divine Office were reserved specially to them. At this time the Liturgy of the Hours was already regarded as a continuum and completion of the Divine Worship, with the Eucharist as its foundation, and thus, in this way incorporating all the hours of daily life. Later, two 'ways' of praying the Divine Office developed: namely, the ecclesiastic and the monastic. The first confined itself with praying the Morning and the Evening hours. The latter, influenced by the monastic dedication to prayer and work, encompassed the whole day, which was divided into various liturgical hours. Because monks frequently became bishops, it was quite common for them to introduce the monastic order and practice of the Liturgy of the Hours to their local churches. As a consequence, today's liturgy — Morning and Evening hours — retains the 'monastic hours' in addition to the core hours of morning and evening. The Liturgy of the Hours is a continuation of the Eucharistic sacrifice. It extends throughout the day the worship and... [to full text]

This thesis tries to answer the question of how the night office sluthō d-lilyō has developed in the Syrian Orthodox Antiochian tradition as it is expressed in the Syrian Orthodox prayerbook of ܫܚܝܡܐ Šḥimō - which is the prayerbook used on ordinary weekdays and Saturdays throughout the liturgical year except for the great Lent. One of the main liturgical scholars of the 20th century, Robert F. Taft S.J. (+ 2018), refined the methods of Anton Baumstark (+ 1948) and Juan Mateos S.J. (+ 2003), and studied how the Liturgy and Liturgy of the Hours have grown during the centuries. This thesis uses the method(s) of Taft and studies how the night office has grown by comparing the structure of this office in six manuscripts from the Monastery of Mor Gabriel in Tur-’Abdin – one of the major monasteries in the Syrian Orthodox world. The oldest manuscript in our study is dated to 1474 C.E. (perhaps the oldest dated MS of the Šḥimō in the entire world). Few studies have looked into how the Šḥimō tradition has changed during the centuries and in this thesis we will take the night office as an example of liturgical growth and development.

Made available in DSpace on 2016-04-29T14:27:19Z (GMT). No. of bitstreams: 1 Maria da Gloria Melo de Souza.pdf: 1348138 bytes, checksum: 7b3fbf342baf7cdea458863b14c0fcc0 (MD5) Previous issue date: 2011-10-11 / The objective of this work is making a critical analysis of the Divine Office of Communities, which is a proposal for the Liturgy of the Hours inculturated. The Divine Office of Communities, for over two decades of existence, has been a reference to communal prayer, which unites the richness of the ancient tradition of prayer of the Hours of the Church and the faith experiences of ecclesial communities, in dialogue with popular piety. The background motivation of this work is the realization of the need for a deeper critical analysis of the Divine Office of Communities. Specifying: the first part, offers an overview of the Divine Office of Communities, remembers its history, presents briefly the Hours of Office, its structure and elements, gestures and symbolic actions, music, ministries in the celebration of the craft and elements of inculturation found therein. The second part, which is the body of work consists of two phases: the description of instrumental analysis and application of this instrumental. The third part is devoted to the practice of the Divine Office of the Communities, their celebratory practice: some reports are presented to communities, groups and many people who celebrate this Office in the community or pray in private. We conclude that, truly, the Divine Office of Communities is a valuable proposal for Liturgy of the Hours inculturated and deserve to be approved by CNBB and recognized by the Apostolic See, as an alternative book Liturgy of the Hours for the people / O objetivo do presente trabalho é fazer a análise crítica do Ofício Divino das Comunidades, que é uma proposta de Liturgia das Horas inculturada. A primeira publicação deste livro litúrgico brasileiro data de 1988, e o mesmo já se encontra em sua décima quarta edição (2007). O Ofício Divino das Comunidades, ao longo de mais de duas décadas de existência, vem sendo uma referência de oração comunitária, que une as riquezas da antiga tradição da Oração das Horas da Igreja e as experiências de fé das comunidades eclesiais, em diálogo com a piedade popular. Este Ofício devolveu ao povo simples a possibilidade de celebrar no ritmo das horas, como o era nos primeiros séculos. A motivação de fundo desta tese foi a constatação da necessidade de uma análise crítica mais profunda do Ofício Divino das Comunidades. Maria da Penha Carpanedo, que pertence à equipe que elaborou este Ofício, e se dedicou, desde o início, e continua se dedicando à divulgação do mesmo, se ocupou de seu estudo, em sua dissertação de Mestrado intitulada: Ofício Divino das Comunidades, Liturgia das Horas inculturada (2002). No presente trabalho, analisa-se criticamente este Ofício, levando também em consideração a sua prática celebrativa. Especificando: na primeira parte, oferece-se uma visão de conjunto do Ofício Divino das Comunidades: recorda-se a sua história, apresenta-se brevemente as Horas deste Ofício, sua estrutura e elementos, seus gestos e ações simbólicas, a música, os ministérios na celebração do Ofício e os elementos de inculturação que nele se encontram. A segunda parte, que é o corpo do trabalho, compõe-se de dois momentos: a descrição do instrumental de análise e a aplicação deste instrumental. O referencial teórico do primeiro momento é a tradição da Liturgia das Horas, a sua história ao longo dos séculos. No segundo momento, aplica-se o instrumental de análise ao Ofício Divino das Comunidades; confronta-se, compara-se a sua estrutura e os seus elementos com a tradição da Liturgia das Horas. A terceira parte do trabalho é dedicada à práxis do Ofício Divino das Comunidades, à sua prática celebrativa: são apresentados alguns relatos de comunidades, grupos diversos e pessoas que celebram este Ofício em comunidade ou o rezam em particular. Conclui-se que, verdadeiramente, o Ofício Divino das Comunidades é uma proposta valiosa de Liturgia das Horas inculturada, merecendo ser aprovado pela CNBB e reconhecido pela Sé Apostólica, como livro alternativo de Liturgia das Horas para o povo

The ܫܚܝܡܐ Shhimo is the prayer book for normal weekdays of the Syrian Orthodox Church and it was officially printed for the first time in Dayro d-Kurkmo (Dayr Al-Zafaran) in 1890 with a printing press that Patriarch Ignatius Peter IV (+ 1894) had received in 1874 thanks to his visit to London and the Anglican Church. Prior to 1890 Shhimo was a diverse tradition expressed with different manuscripts in different monasteries showing a diverse use of different prayers and costumes. The second printing of Shhimo in 1913 and re-printing 1934, by the late Syrian Orthodox Patriarch Ephrem I Barsoum (+ 1957), was a reworked version of 1890 that included several important changes. This thesis will investigate what these changes were and what implications they carry for the understanding of Shhimo and for the Syrian Orthodox Church. In this paper we will also start to investigate the transmission process of the Shhimo and study some of the manuscripts prior to 1890.