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]

O objetivo deste trabalho é identificar o sistema de ordenação do mundo e o lugar social do magister nas correspondências trocadas entre o Mestre Pedro Abelardo (1079-1142) e sua esposa Heloísa (1090-1164), abadessa do Paracleto. O corpus documental utilizado nesta pesquisa consiste na Historia calamitatum, as sete epístolas trocadas entre Abelardo e Heloísa e os problemata, uma carta escrita por Heloísa e respondida por Abelardo sobre diversas questões teológicas. Entendem-se como sistemas de ordenação do mundo os modelos ideológicos de ordenação social. A análise deste conjunto documental permite compreender como se produziram os discursos que visavam autorizar a forma que a sociedade toma ou deveria tomar para melhor funcionar. Estes modelos ideológicos são projetos políticos e, por definirem graus de hierarquia, também justificam qual grupo social deveria manter preponderância na sociedade. Pesquisar a ordenação divina ou os modelos de ordenação divina significa estudar, nas exposições de clérigos e letrados, os projetos políticos daqueles que constroem ou seguem estes discursos, suas mudanças através do tempo em razão das necessidades impostas pelo período e pela sociedade analisada. Significa, também, o esforço de entender qual o papel de cada categoria hierárquica dentro destes sistemas e as funções, modelos de comportamento e tentativas de enquadramento das pessoas que a eles são sujeitados. / The objective of this work is to identify the system of ordering of the world and the social magister in letters exchanged between the Master Peter Abelard (1079-1142) and his wife Heloise (1090-1164), abbess of the Paracleto. The documentary corpus used in this study consists of the Historia calamitatum the seven epistles exchanged between Abelard and Heloise and problemata, a letter written by Heloise and Abelard answered by on various theological issues. Understood as ordering systems of the world the ideological models of social ordering. The analysis of this set of documents provides insight into how it produced the discourses trying to authorize the form that society takes or should take to best work. These models are ideological and political projects, for defining degrees of hierarchy, which also justifies social group should keep the preponderance in society. Search the divine ordination or models of divine ordination means studying, exhibitions of clerics and scholars, the political projects that build or follow these speeches, their changes over time because of the requirements imposed by society and the period analyzed. It also means the effort to understand the role of each hierarchical category within these systems and functions, role models and attempted framing of people who are subjected to them.

O objetivo deste trabalho é identificar o sistema de ordenação do mundo e o lugar social do magister nas correspondências trocadas entre o Mestre Pedro Abelardo (1079-1142) e sua esposa Heloísa (1090-1164), abadessa do Paracleto. O corpus documental utilizado nesta pesquisa consiste na Historia calamitatum, as sete epístolas trocadas entre Abelardo e Heloísa e os problemata, uma carta escrita por Heloísa e respondida por Abelardo sobre diversas questões teológicas. Entendem-se como sistemas de ordenação do mundo os modelos ideológicos de ordenação social. A análise deste conjunto documental permite compreender como se produziram os discursos que visavam autorizar a forma que a sociedade toma ou deveria tomar para melhor funcionar. Estes modelos ideológicos são projetos políticos e, por definirem graus de hierarquia, também justificam qual grupo social deveria manter preponderância na sociedade. Pesquisar a ordenação divina ou os modelos de ordenação divina significa estudar, nas exposições de clérigos e letrados, os projetos políticos daqueles que constroem ou seguem estes discursos, suas mudanças através do tempo em razão das necessidades impostas pelo período e pela sociedade analisada. Significa, também, o esforço de entender qual o papel de cada categoria hierárquica dentro destes sistemas e as funções, modelos de comportamento e tentativas de enquadramento das pessoas que a eles são sujeitados. / The objective of this work is to identify the system of ordering of the world and the social magister in letters exchanged between the Master Peter Abelard (1079-1142) and his wife Heloise (1090-1164), abbess of the Paracleto. The documentary corpus used in this study consists of the Historia calamitatum the seven epistles exchanged between Abelard and Heloise and problemata, a letter written by Heloise and Abelard answered by on various theological issues. Understood as ordering systems of the world the ideological models of social ordering. The analysis of this set of documents provides insight into how it produced the discourses trying to authorize the form that society takes or should take to best work. These models are ideological and political projects, for defining degrees of hierarchy, which also justifies social group should keep the preponderance in society. Search the divine ordination or models of divine ordination means studying, exhibitions of clerics and scholars, the political projects that build or follow these speeches, their changes over time because of the requirements imposed by society and the period analyzed. It also means the effort to understand the role of each hierarchical category within these systems and functions, role models and attempted framing of people who are subjected to them.

The master thesis focuses on a neumed breviary, which presently resides in the Czech National Library under the signature VI.E.4c. The source, originally from the library of women's Benedictine monastery of St. George at the Prague Castle, dates from the middle of 12th century and is the oldest neumed manuscript from the convent. However, it is not clear where it was created and for whom. The breviary might have been intended for the convent from the beginning or got to its library later. Therefore, the main aim of this work is to find out the provenance of the codex. The first chapter deals with the physical description of the manuscript. Especially the musical-palaeographic aspects are inspected, both the original and younger (written usually in margins). The newly discovered fragment XXIV.A.65, which originally belonged to the breviary, is also investigated. With the use of these aspects, the possibilities of the source's provenance are specified. The content of the breviary is examined in the second chapter. The single sections of the manuscript are described: calendar, tonary, Commune Sanctorum and the liturgical year itself. The chapter also mentions some of the typical specifics, which appearred during the work at the musical-liturgical index of the third and fourth section of the breviary,...

This study examines the illustrations that appear at the Office of the Dead in English Books of Hours, and seeks to understand how text and image work together in this thriving culture of commemoration to say something about how the English understood and thought about death in the fourteenth and fifteenth centuries. The Office of the Dead would have been one of the most familiar liturgical rituals in the medieval period, and was recited almost without ceasing at family funerals, gild commemorations, yearly minds, and chantry chapel services. The Placebo and Dirige were texts that many people knew through this constant exposure, and would have been more widely known than other 'death' texts such as the Ars Moriendi. The images that are found in these books reflect wider trends in the piety and devotional practice of the time. The first half of the study discusses the images that appear in these horae, and the relationship between the text and image is explored. The funeral or vigil scene, as the most commonly occurring, is discussed with reference to contemporary funeral practices, and ways of reading a Book of Hours. Other iconographic themes that appear in the Office of the Dead, such as the Roman de Renart, the Pety Job, the Legend of the Three Living and the Three Dead, the story of Lazarus, and the life of Job, are also discussed. The second part of the thesis investigates the musical elaborations of the Office of the Dead as found in English prayer books. The Office of the Dead had a close relationship with music, which is demonstrated through an examination of the popularity of musical funerals and obits, as well as in the occurrence of musical notation for the Office in a book often used by the musically illiterate. The development of the Office of the Dead in conjunction with the development of the Books of Hours is also considered, and places the traditions and ideas that were part of the funeral process in medieval England in a larger historical context.

The Abstract The Hymn and its Tradition in Late Medieval Bohemia Veronika Mráčková, Charles University, Prague The present thesis concerns the monophonic and polyphonic office hymns preserved in late medieval Bohemian sources. The author is mainly focused on the repertoire of the hymns written in Strahov Codex from around 1467. This manuscript of uncertain provenance contains an enormous collection of three- and four- voice polyphonic hymns which show plenty of the local characteristics. These domestic traits may be identified not only through texts devoted to indigenous Saints, but also through the melodies which form the cantus firmus in the upper voice of the hymns. The identification of these monophonic tunes in other plainchant sources could help us to determine the origin of Strahov Codex. Additionally, it is clear that this mensural manuscript contains not only music of a high artistic standard, but also a number of less polished compositions, and that it is thus an important witness to the existence of a wide range of daily musical activities in late medieval Bohemia. A crucial part of this dissertation is a critical edition of the monophonic hymn tunes preserved in Roudnice Psalter, as well as an edition of the selected polyphonic hymns written in Strahov Codex.

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