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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]

La femme des débuts de l'Empire romain jouit d'une autonomie certaine. Nous nous sommes demandé ce qu'il en advenait lorsque la civilisation romaine était confrontée à l'installation durable de populations germaniques sur son sol. Nous nous sommes donc penchée sur cette époque charnière des Ve - VIIe siècles. Comment les dispositions législatives afférentes aux femmes, héritées du Code Théodosien évoluent-elles lorsque les rois barbares promulguent à leur tour une législation écrite ? Pour peser l'impact d'une mesure législative sur la société, nous nous sommes appuyée sur les témoignages d'auteurs contemporains, et nous avons confronté la lettre des textes législatifs aux formulaires des praticiens. Pour mesurer l'influence chrétienne sur les constitutions impériales et sur les textes germaniques, nous nous sommes attachée à lire les pères de l'Eglise et les décisions conciliaires. Nous avons tenté de saisir les raisons qui avaient incité à l'adoption de telle mesure. Nous avons voulu établir s'il était possible de parler « des droits de la femme », de l'Empire romain aux royaumes burgonde, franc, wisigoth et ostrogothique. Il apparaît que le droit romain est le fil conducteur qui permet de passer de l'Empire aux royaumes barbares sans cassure définitive. Il modèle le nouveau visage de la femme dans ces sociétés désormais germano-romaines. La fusion des populations passe par le droit et par l'imprégnation de la société des moeurs romaines. Bien sûr, quelquefois, les coutumes germaniques persistent. Nos législations vont puiser parfois dans le terreau fécond de la pensée chrétienne. Nous nous sommes efforcée dans notre étude de cartographier ces courants. / At the beginning of the Roman Empire era Women enjoyed a certain degree of autonomy. We wondered how it evolved when Roman civilisation had to face the durable installation of Germanic populations on its lands. We undertook to study the turning-point during the 5th to the 7th century. How did legal provisions regarding women, which were derived from the Codex Theodosianus, evolve when Barbarian kings decided in turn to enact written laws? To evaluate the impact of legislative measures on society, we have drawn upon the comments of contemporary authors and compared the text of legal dispositions with practitioners' forms. In order to measure Christian influence on imperial constitutions and on Germanic texts, we read the Fathers of the Church and conciliar decisions. We tried to grasp the reasons for the adoption of particular measures. We have attempted to examine whether it is possible to refer to "women's rights", from the Roman Empire to the Burgundian, Frankish, Visigoth and Ostrogoth kingdoms. Roman law appears to be the common thread which links the Empire to the Barbarian kingdoms, without breaking. It shaped the way women were considered in societies which had become Romano-Germanic. Law and societies' permeation by Roman mores contributed to the merging of peoples. Some Germanic customs obviously survived. Legislation sometimes drew on the fertile ground of Christian thought. We have attempted, in our research, to map these currents.