Thesis (M.T.S.)--Catholic Theological Union, 1984. / Includes bibliographical references (leaves 67-68).

Thesis (M.A.)--Catholic Theological Union, 1978. / Includes bibliographical references (leaves [109-111]).

Thesis (M.A.)--Catholic Theological Union, 1980. / Includes bibliographical references (leaves 172-183).

Thesis (M.T.S.)--Catholic Theological Union, 1985. / Includes bibliographical references (leaves 99-102).

Thesis (J.C.L.)--Catholic University of America, 2006. / Includes bibliographical references (leaves 52-56).

Thesis (J.C.L.)--Catholic University of America, 2006. / Includes bibliographical references (leaves 51-63).

Thesis (M.A.)--Catholic Theological Union, 1986. / Vita. Includes bibliographical references (leaves 155-162).

Thesis (M. Th.)--Capital Bible Seminary, 1975. / Includes bibliographical references (leaves 89-94).

Few liturgical historians are aware that a book of collects for the Divine Offices formed part of the service-books owned by a monk or priest during the late eighth to the end of the twelfth century. Conciliar decrees and liturgical rules remain silent about its function and development. On account of the paucity of information from the non-liturgical evidence, one can only formulate an idea about the collectar from the surviving manuscripts. The Durham Cathedral Library, Ms.A.IV.19, misnamed the 'Durham Ritual', is the earliest collectar to have survived in England. It has been tentatively dated to the early tenth century, written in the south of England from an unknown exemplar. At least five continental collectars pre-date the Durham Collectar. This number increases substantially in the eleventh century, when the Leofric Collectar and Wulfstan Portiforium, the better-known English collectars, were written. By the twelfth century, the collectar is still used; but its association is so intertwined with other office material that it is but a small step away from the breviary. In an effort to place the Durham Collectar within the development of collectars, the surviving manuscripts prior to the twelfth century have been examined. No standard collectar ever materialized. The 'pure collectar' of the eighth century extracted only the extraneous prayers from the mass-set of a single sacramentary. By the ninth century, some of the more important mass prayers were introduced, in particuliar, the collecta. Both Gelasian and Gregorian prayers were extracted, possibly reflecting the more complex structure of the sacramentary source. At the turn of the century, the capitula, or short chapter readings from the Bible, were also added. The Durham Collectar represents this primitive stage, before the prayers and chapters were divided into offices. The exemplar of the DC adhered closely to its sacramentary source. Textual analysis of the prayers, in particular those for All Saints and St. Martin, among others, indicate that this sacramentary lay very close to Tours and the compositions of Alcuin. These continental affiliations and its primitive organization place the DC at odds with the tenth- and eleventh-century English service-books. This may explain the treatment it received in England. It was sent northwards soon after it was hastily copied in southern England by a scribe who was not trained in a Winchester scriptorium. At Chester-le-Street, members of the Cuthbert community added other office material and educational texts. By c.970, it was glossed by Provost Aldred, the famous glossator of the Lindisfarne Gospels.

Made available in DSpace on 2014-06-11T19:26:36Z (GMT). No. of bitstreams: 0 Previous issue date: 2010-02-22Bitstream added on 2014-06-13T20:54:50Z : No. of bitstreams: 1 berno_mc_me_assis.pdf: 841723 bytes, checksum: 808347be71b19d7ee8775f8b48490e38 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / A presente dissertação de mestrado, que tem por objetivo primeiro ser entendida como um capítulo da história da TV e da recepção televisiva no Brasil, foi elaborada buscando historiar o fenômeno ocorrido na cidade de Assis, interior paulista, denominado ―Um Dia Sem TV‖. Uma campanha prioritariamente criada em repúdio à programação televisiva que era recebida pelas telinhas de televisão assisense, entre os anos 1970 e 1980. Coordenada pela Igreja Católica local e apoiada por diversos setores da sociedade, em um período em que o ―ver televisão‖ passaria a ser incentivado e ainda mais popularizado, em nome do avanço tecnológico, da unidade nacional em torno de uma ―mesma linguagem‖ – e ainda em nome da liberdade de escolha que acompanhava a redemocratização política no país -, a Campanha ganhou sonoridade e adesão popular. Sob a justificativa de uma ação educativa, a Diocese de Assis conseguiu, por seis anos consecutivos, manifestar suas opiniões a respeito de novelas, tele-seriados, filmes, propagandas e outros produtos da grade de programação oferecida pelas emissoras brasileiras que tinham recepção na cidade. Baseando-se em suas doutrinas e práticas, a igreja de Assis pretendeu modificar pretendeu modificar o modo como os cidadãos recebiam as mensagens dos programas (ou recebiam os programas) televisivos / The present research has as first objective to be understood as a chapter of the history of TV and its acceptance in Brazil. Beyond the general discussion, it was elaborated focusing and recounting a very particular phenomenon occurred in Assis, a small town in São Paulo state, denominated One Day Without TV This campaign, created primarily in repudiation of the television programming received by the screen television of the town between the years 1970 and 1980, was coordinated by the local Catholic Church and supported by many sectors of the society in a period when the watch TV would be encouraged and further popularized in the name of technological advancement, national unity around the same language and also in the name of freedom of choice that accompanied the democratization policy in the country . The campaign won popular support. Under the justification of an educational activity, the Diocese had, for six consecutive years, their views about novels, serials, movies, advertisements and other programming offered by Brazilian television partners who had signal reception in the city. During this management, according to their doctrines and practices, the Church intended to change the way the citizens received the messages of those programs