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The Divine Office--the cycle of daily worship other than the Mass--is the richest source of liturgical texts and music from the Latin Middle Ages. However, its richness, the great diversity of its manuscripts, and its many variations from community to community have made it difficult to study, and it remains largely unexplored terrain. This volume is a practical guide to the Divine Office for students and scholars throughout the field of medieval studies. The book surveys the many questions related to the Office and presents the leading analytical tools and research methods now used in the field. Beginning with the Office in the early Middle Ages, the book covers manuscript sources and their contents; regional developments and variations; the relationship between the Office, the Mass, and other ceremonies and repertories; and the deep links between the Office and medieval hagiography. The book concludes with a discussion of recent technical advances for handling the enormous amounts of evidence on the Office and its performance, in particular CANTUS, the vast electronic database developed by Ruth Steiner of Catholic University for the analysis of chant repertories. The Divine Office in the Latin Middle Ages is an essential resource for anyone studying medieval liturgy. Its accessible style and broad coverage make it an important basic reference for a wide range of students and scholars in art history, religious studies, social history, literature, musicology, and theology.
The Divine Office, or the cycle of daily worship services other than the Mass, constitutes a body of liturgical texts and music for medieval studies. This is a collection of spiritual works that is central to the culture of the Middle Ages.
The Divine Office--the cycle of daily worship other than the Mass--is the richest source of liturgical texts and music from the Latin Middle Ages. However, its richness, the great diversity of its manuscripts, and its many variations from community to community have made it difficult to study, and it remains largely unexplored terrain. This volume is a practical guide to the Divine Office for students and scholars throughout the field of medieval studies. The book surveys the many questions related to the Office and presents the leading analytical tools and research methods now used in the field. Beginning with the Office in the early Middle Ages, the book covers manuscript sources and their contents; regional developments and variations; the relationship between the Office, the Mass, and other ceremonies and repertories; and the deep links between the Office and medieval hagiography. The book concludes with a discussion of recent technical advances for handling the enormous amounts of evidence on the Office and its performance, in particular CANTUS, the vast electronic database developed by Ruth Steiner of Catholic University for the analysis of chant repertories. The Divine Office in the Latin Middle Ages is an essential resource for anyone studying medieval liturgy. Its accessible style and broad coverage make it an important basic reference for a wide range of students and scholars in art history, religious studies, social history, literature, musicology, and theology.
In this volume, readers experience, in English translation, the colorful and varied textual fabric of the most important literary and creative repertory of the Middle Ages. The public, organized worship of the Church had a central role in medieval life. Studying its forms and genres allows readers not only to become aware of one of the most important influences on culture and religion, but also to consider these texts, which were widely disseminated and had fundamental effects on daily life.
Francis Oakley addresses late-medieval church history in its own terms, pointing out not only discontinuities but also continuities with earlier medieval experience. "By doing so," he writes, "I hope to have avoided the distortions and refractions that occur when that history is seen too obsessively through the lens of the Reformation."
In the middle ages everyone, it seems, entered into some form of marriage. Nuns - and even some monks - married the bridegroom Christ. Bishops married their sees. The popes, as vicars of Christ, married the universal church. And lay men, high and low, married carnal woman. What unites these marriages was their common reference to the union of Christ and church. Christ's marriage to the church was the paradigmatic symbol in which all the other forms of union participated - in superior or inferior ways. This book grapples with questions of the impact of marriage symbolism on both ideas and practice in the early Christian and medieval period. In what ways did marriage symbolism - with its embedded concepts of gender, reproduction, household, and hierarchy - shape people's thought about other things, such as celibacy, ecclesial and political relations, and devotional relations? How did symbolic thinking, contrariwise, shape marriage regulation and law? And how, if at all, were these two directions of thinking symbolically about marriage related?
Monasticism, in all of its variations, was a feature of almost every landscape in the medieval West. So ubiquitous were religious women and men throughout the Middle Ages that all medievalists encounter monasticism in their intellectual worlds. While there is enormous interest in medieval monasticism among Anglophone scholars, language is often a barrier to accessing some of the most important and groundbreaking research emerging from Europe. The Cambridge History of Medieval Monasticism in the Latin West offers a comprehensive treatment of medieval monasticism, from Late Antiquity to the end of the Middle Ages. The essays, specially commissioned for this volume and written by an international team of scholars, with contributors from Australia, Belgium, Canada, England, France, Germany, Italy, the Netherlands, Spain, Switzerland, and the United States, cover a range of topics and themes and represent the most up-to-date discoveries on this topic.
The first mention of Christian Latin hymns by a known author occurs in the writings of St. Jerome who states that Hilary, Bishop of Poitiers (c. 310-366), a noted author of commentaries and theological works, wrote a Liber Hymnorum. This collection has never been recovered in its entirety. Hilary’s priority as a hymn writer is attested by Isidore of Seville (d. 636) who says: Hilary, however, Bishop of Poitiers in Gaul, a man of unusual eloquence, was the first prominent hymn writer. More important than his prior claim is the motive which actuated him, the defense of the Trinitarian doctrine, to which he was aroused by his controversy with the Arians. A period of four years as an exile in Phrygia for which his theological opponents were responsible, made him familiar with the use of hymns in the oriental church to promote the Arian heresy. Hilary wrested a sword, so to speak, from his adversaries and carried to the west the hymn, now a weapon of the orthodox. His authentic extant hymns, three in number, must have been a part of the Liber Hymnorum. Ante saecula qui manens, “O Thou who dost exist before time,” is a hymn of seventy verses in honor of the Trinity; Fefellit saevam verbum factum te, caro, “The Incarnate Word hath deceived thee (Death)” is an Easter hymn; and Adae carnis gloriosae, “In the person of the Heavenly Adam” is a hymn on the theme of the temptation of Jesus. They are ponderous in style and expression and perhaps too lengthy for congregational use since they were destined to be superseded. In addition to these the hymn Hymnum dicat turba fratrum, “Let your hymn be sung, ye faithful,” has been most persistently associated with Hilary’s name. The earliest text occurs in a seventh century manuscript. It is a metrical version of the life of Jesus in seventy-four lines, written in the same meter as that of Adae carnis gloriosae.
This is the first book to focus on Latin epic verse saints' lives in their medieval historical contexts. Anna Taylor examines how these works promoted bonds of friendship and expressed rivalries among writers, monasteries, saints, earthly patrons, teachers and students in Western Europe in the central Middle Ages. Using philological, codicological and microhistorical approaches, Professor Taylor reveals new insights that will reshape our understanding of monasticism, patronage and education. These texts give historians an unprecedented glimpse inside the early medieval classroom, provide a nuanced view of the complicated synthesis of the Christian and Classical heritages, and show the cultural importance and varied functions of poetic composition in the ninth, tenth and eleventh centuries.