Podcasts about ambrosian

A 15-minute guided meditation for Advent. The Antiphons are short chants which appear throughout Christian liturgy, and feature in Ambrosian chant and Gregorian chant. The O Antiphons are sung in the final seven days before Christmas. Each short verse – one per day – calls on the Lord by a specific name (O Wisdom, O […] The post Finding Your O Antiphon: An Advent Meditation appeared first on Contemplative at Home.

Questions Covered: 02:16 – Weird Q: Regarding the show Eureka, Can synthetic water be made and can it be blessed? 12:41 – How do I deal with my parents not believing in certain teachings of the Church and can they receive communion? 22:20 – What’s the Catholic alternative to penal substitution? 33:20 – Who asked you to worship on Sunday? It’s not the Sabbath, it’s the day of the sun god worshipped by Rome. 34:49 – How did the Dominican, Ambrosian etc. rites of the liturgy come to be? 38:01 – Is it bad to drink holy water or to wash your face with it? 42:47 – How do we act as a child of God without falling into scrupulosity? 47:55 – Is a priest allowed to restrict you from communion as a penance even if he gave you absolution? 52:06 – Is it true that anyone you become conscious of a sin you must repent immediately or else you commit an additional sin? …

Discovered and published in 1740 by the Ambrosian librarian Ludovico Muratori, the so-called “Muratorian Fragment” has long featured for New Testament scholars as a piece of second-century evidence for a canonical impulse in early Christianity. Challengers to this second-century dating in recent decades have done little to shake a popular conception that the Fragment authentically reflects a remarkably early and idiosyncratic view on Christian scriptural collections that do not seem to have been meaningfully codified, by other means, until the late fourth century.  Stepping into this impasse with The Muratorian Fragment: Text, Translation, Commentary (Mohr Siebeck, 2022), Clare K. Rothschild freshly evaluates the text of the singly attested eighth-century manuscript and its wider context in situ within the “Muratorian Codex,” offering both a neutral presentation of the evidence as well as a novel argument attributing its composition to the orbit of the fourth-century treatise writer Ambrosiaster. The result is a true “critical edition” for the Muratorian Fragment, advancing scholarship and allowing fellow academics who marshal its data to confront the manuscript's unparalleled oddity within the landscape of early Christian writ. Rothschild joined the New Books Network to discuss her conscientious handling of this “lightning rod in biblical studies,” its limited comparative material from prologues and early apologetics, and especially the ways that scholarship might progress beyond deeply held commitments to the Muratorian Fragment's relevance to the question of the New Testament canon. Clare K. Rothschild (Ph.D., University of Chicago, 2003) is Professor of Scripture Studies at Lewis University. Her research interests range throughout the textual landscape of the New Testament and other early Christian texts, from Luke-Acts to Pauline texts and from the Apostolic Fathers to the Muratorian Fragment, and her other major publications with Mohr Siebeck have included Hebrews as Pseudepigraphon: The History and Significance of Pauline Attribution of Hebrews (2009) and The Benedictine Prologue: A Contribution to the Early History of the Latin Prologues to the Pauline Epistles (2023, with Jeremy C. Thompson). She is currently preparing a commentary on the Epistle of Barnabas for Fortress Press's Hermeneia series and serves as General Editor of the journal Early Christianity and the Society of Biblical Literature series Writings from the Greco-Roman World. In her spare time, Rothschild enjoys yoga and playing cello in various small orchestras and ensembles. Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Discovered and published in 1740 by the Ambrosian librarian Ludovico Muratori, the so-called “Muratorian Fragment” has long featured for New Testament scholars as a piece of second-century evidence for a canonical impulse in early Christianity. Challengers to this second-century dating in recent decades have done little to shake a popular conception that the Fragment authentically reflects a remarkably early and idiosyncratic view on Christian scriptural collections that do not seem to have been meaningfully codified, by other means, until the late fourth century.  Stepping into this impasse with The Muratorian Fragment: Text, Translation, Commentary (Mohr Siebeck, 2022), Clare K. Rothschild freshly evaluates the text of the singly attested eighth-century manuscript and its wider context in situ within the “Muratorian Codex,” offering both a neutral presentation of the evidence as well as a novel argument attributing its composition to the orbit of the fourth-century treatise writer Ambrosiaster. The result is a true “critical edition” for the Muratorian Fragment, advancing scholarship and allowing fellow academics who marshal its data to confront the manuscript's unparalleled oddity within the landscape of early Christian writ. Rothschild joined the New Books Network to discuss her conscientious handling of this “lightning rod in biblical studies,” its limited comparative material from prologues and early apologetics, and especially the ways that scholarship might progress beyond deeply held commitments to the Muratorian Fragment's relevance to the question of the New Testament canon. Clare K. Rothschild (Ph.D., University of Chicago, 2003) is Professor of Scripture Studies at Lewis University. Her research interests range throughout the textual landscape of the New Testament and other early Christian texts, from Luke-Acts to Pauline texts and from the Apostolic Fathers to the Muratorian Fragment, and her other major publications with Mohr Siebeck have included Hebrews as Pseudepigraphon: The History and Significance of Pauline Attribution of Hebrews (2009) and The Benedictine Prologue: A Contribution to the Early History of the Latin Prologues to the Pauline Epistles (2023, with Jeremy C. Thompson). She is currently preparing a commentary on the Epistle of Barnabas for Fortress Press's Hermeneia series and serves as General Editor of the journal Early Christianity and the Society of Biblical Literature series Writings from the Greco-Roman World. In her spare time, Rothschild enjoys yoga and playing cello in various small orchestras and ensembles. Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Discovered and published in 1740 by the Ambrosian librarian Ludovico Muratori, the so-called “Muratorian Fragment” has long featured for New Testament scholars as a piece of second-century evidence for a canonical impulse in early Christianity. Challengers to this second-century dating in recent decades have done little to shake a popular conception that the Fragment authentically reflects a remarkably early and idiosyncratic view on Christian scriptural collections that do not seem to have been meaningfully codified, by other means, until the late fourth century.  Stepping into this impasse with The Muratorian Fragment: Text, Translation, Commentary (Mohr Siebeck, 2022), Clare K. Rothschild freshly evaluates the text of the singly attested eighth-century manuscript and its wider context in situ within the “Muratorian Codex,” offering both a neutral presentation of the evidence as well as a novel argument attributing its composition to the orbit of the fourth-century treatise writer Ambrosiaster. The result is a true “critical edition” for the Muratorian Fragment, advancing scholarship and allowing fellow academics who marshal its data to confront the manuscript's unparalleled oddity within the landscape of early Christian writ. Rothschild joined the New Books Network to discuss her conscientious handling of this “lightning rod in biblical studies,” its limited comparative material from prologues and early apologetics, and especially the ways that scholarship might progress beyond deeply held commitments to the Muratorian Fragment's relevance to the question of the New Testament canon. Clare K. Rothschild (Ph.D., University of Chicago, 2003) is Professor of Scripture Studies at Lewis University. Her research interests range throughout the textual landscape of the New Testament and other early Christian texts, from Luke-Acts to Pauline texts and from the Apostolic Fathers to the Muratorian Fragment, and her other major publications with Mohr Siebeck have included Hebrews as Pseudepigraphon: The History and Significance of Pauline Attribution of Hebrews (2009) and The Benedictine Prologue: A Contribution to the Early History of the Latin Prologues to the Pauline Epistles (2023, with Jeremy C. Thompson). She is currently preparing a commentary on the Epistle of Barnabas for Fortress Press's Hermeneia series and serves as General Editor of the journal Early Christianity and the Society of Biblical Literature series Writings from the Greco-Roman World. In her spare time, Rothschild enjoys yoga and playing cello in various small orchestras and ensembles. Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

Discovered and published in 1740 by the Ambrosian librarian Ludovico Muratori, the so-called “Muratorian Fragment” has long featured for New Testament scholars as a piece of second-century evidence for a canonical impulse in early Christianity. Challengers to this second-century dating in recent decades have done little to shake a popular conception that the Fragment authentically reflects a remarkably early and idiosyncratic view on Christian scriptural collections that do not seem to have been meaningfully codified, by other means, until the late fourth century.  Stepping into this impasse with The Muratorian Fragment: Text, Translation, Commentary (Mohr Siebeck, 2022), Clare K. Rothschild freshly evaluates the text of the singly attested eighth-century manuscript and its wider context in situ within the “Muratorian Codex,” offering both a neutral presentation of the evidence as well as a novel argument attributing its composition to the orbit of the fourth-century treatise writer Ambrosiaster. The result is a true “critical edition” for the Muratorian Fragment, advancing scholarship and allowing fellow academics who marshal its data to confront the manuscript's unparalleled oddity within the landscape of early Christian writ. Rothschild joined the New Books Network to discuss her conscientious handling of this “lightning rod in biblical studies,” its limited comparative material from prologues and early apologetics, and especially the ways that scholarship might progress beyond deeply held commitments to the Muratorian Fragment's relevance to the question of the New Testament canon. Clare K. Rothschild (Ph.D., University of Chicago, 2003) is Professor of Scripture Studies at Lewis University. Her research interests range throughout the textual landscape of the New Testament and other early Christian texts, from Luke-Acts to Pauline texts and from the Apostolic Fathers to the Muratorian Fragment, and her other major publications with Mohr Siebeck have included Hebrews as Pseudepigraphon: The History and Significance of Pauline Attribution of Hebrews (2009) and The Benedictine Prologue: A Contribution to the Early History of the Latin Prologues to the Pauline Epistles (2023, with Jeremy C. Thompson). She is currently preparing a commentary on the Epistle of Barnabas for Fortress Press's Hermeneia series and serves as General Editor of the journal Early Christianity and the Society of Biblical Literature series Writings from the Greco-Roman World. In her spare time, Rothschild enjoys yoga and playing cello in various small orchestras and ensembles. Rob Heaton (Ph.D., University of Denver, 2019) hosts Biblical Studies conversations for New Books in Religion and teaches New Testament, Christian origins, and early Christianity at Anderson University in Indiana. He recently authored The Shepherd of Hermas as Scriptura Non Grata: From Popularity in Early Christianity to Exclusion from the New Testament Canon (Lexington Books, 2023). For more about Rob and his work, or to offer feedback related to this episode, please visit his website at https://www.robheaton.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

SHOW NOTES:Acts 2:42, Romans 12:4-5, 1 Corinthians 10:14-21, 1 Corinthians 12:27Latin Rites: Tridentine, Novus Ordo, Anglican Use (Older: Mozarabic, Ambrosian, Bragan, Carthusian, Dominican order, Carmelite order, and Carthusian order)Chaldean (East Syria) Rites: Chaldean & Syro-MalabarAntiochene (West Syria) Rites: Maronite, Syriac, Syro-MalankarByzantine Rites: Albanian, Belarusian, Bulgarian Greek, Byzantine (in Croatia, Serbia, Montenegro, Italy, Kazakhstan and Central Asia), Greek Byzantine, Hungarian Greek, Italo-Albanian, Macedonian, Melkite Greek, Romanian, Russian, Ruthenian, Slovak & Ukrainian.Armenian RiteAlexandrian Rites: Coptic, Eritrean, Ethiopian

Original Video found here: https://youtu.be/2QQxZ5qg6EU In this video, I discuss the question "Can the Entire Roman Rite (Itself) be Abrogated? For that matter, can the Byzantine, Coptic, Ambrosian, Dominican, etc. Rites by abrogated?  This is an underlying premise that is assumed in the question "Can the TLM be abrogated?"  It is a necessary question to be asked, and it's propositions need to be examined. --- Support this podcast: https://podcasters.spotify.com/pod/show/parker-zurbuch6/support

Tuesday Vespers II, Evening Prayer for the 13th Wednesday in Ordinary Time on the Feast of Saints Peter and Paul, June 29th, 2022. Thanks for praying with us, for inquiries, requests, feedback, please email singthehours@gmail.com. Visit our website www.singthehours.org. To support this work, visit www.patreon.com/singthehours. or for direct support venmo @singthehours Deus in Adjutorium Hymn: "O Roma Felix," Ambrosian, p.392 in the Liber Hymnarius Psalm 116v10-19 Psalm 126 Canticle: Ephesians 1v3-10 Reading: 1 Corinthians 15v3-5, 8a Responsory: The apostles proclaimed the word of God and preached it faithfully. Magnificat: Luke 1v46-55 (English, tone 8) Intercessions: Lord, come to the aid of your people. The Lord's Prayer Concluding Prayers Regina Caeli The Liturgy of the Hours (Four Volumes), ©1974, International Commission on English in the Liturgy Corporation. All rights reserved. Readings and Old and New Testament Canticles (except the Gospel Canticles) are from the New American Bible © 1970 Confraternity of Christian Doctrine, Washington, D.C.

Ascension Vespers I, Evening Prayer for the 6th Thursday of Eastertide, May 26th, 2022. To support this work, visit www.patreon.com/singthehours. Deus in Adjutorium – "O God, Come to My Assistance" Hymn: "Optatus Votis Omnium," sung from Ascension to Pentecost, anonymous, 10th century, “Ambrosian” English translation by John Rose 2022 http://rosehome.org/music/optatus-votis-omnium-expository.pdf Psalm 110v1-5, 7 Psalm 47 Canticle: Revelation 11v17,18; 12v10b-12a Reading: 1 Peter 3v18, 22 Responsory: I am ascending to my Father, and your Father, alleluia, alleluia. Magnificat (English, Tone 8) Intercessions: Lord Jesus, You are the King of Glory. The Lord's Prayer Concluding Prayers Regina Caeli The Liturgy of the Hours (Four Volumes), ©1974, International Commission on English in the Liturgy Corporation. All rights reserved. Readings and Old and New Testament Canticles (except the Gospel Canticles) are from the New American Bible © 1970 Confraternity of Christian Doctrine, Washington, D.C.

Lauds, Morning Prayer for the 6th Thursday in Easter Tide (Ascension Thursday), May 26th, 2022. The Solemnity of the Ascension of Our Lord. Thanks for praying with us, for inquiries, requests, feedback, please email singthehours@gmail.com. To support this work, please visit: https://www.patreon.com/singthehours​. Deus in Adjutorium Optatus Votis Omnium (10th century Ambrosian hymn), Liber Hymnarius pg.94 Psalm 63v2-9 Canticle: Daniel 3v57-88, 56 Psalm 149 Hebrews 10v12-14 Responsory: Christ ascended into heaven, alleluia, alleluia. Benedictus ​Luke 1v68-79 Intercessions: Lord Jesus, you are the King of glory. The Lord's Prayer Concluding Prayer The Liturgy of the Hours (Four Volumes), ©1974, International Commission on English in the Liturgy Corporation. All rights reserved. Readings and Old and New Testament Canticles (except the Gospel Canticles) are from the New American Bible © 1970 Confraternity of Christian Doctrine, Washington, D.C.

Vespers, Evening Prayer for the 5th Sunday in Eastertide, May 22nd, 2022. Thanks for praying with us, for inquiries, requests, feedback, please email singthehours@gmail.com. Visit our website www.singthehours.org. To support this work, visit www.patreon.com/singthehours. Hymn: Ad Cœnam Agni providi, Ambrosian, 7th cent. Verses 1-4 in Latin, 5-8 English. Translation by Robert Campbell. Psalm 110v1-5, 7 Psalm 115 Canticle: See Revelation 19v1-7 (tone derived from Mount St. Mary's Vespers Schola) Reading: Hebrews 10v12-14 Responsory Magnificat: Luke 1v46-55 (Latin, tone 8) Intercessions The Lord's Prayer Concluding Prayers Regina Caeli (translation by John Rose 2021) The Liturgy of the Hours (Four Volumes), ©1974, International Commission on English in the Liturgy Corporation. All rights reserved. Readings and Old and New Testament Canticles (except the Gospel Canticles) are from the New American Bible © 1970 Confraternity of Christian Doctrine, Washington, D.C.

Vespers, Evening Prayer for the 5th Monday in Eastertide, May 16th, 2022. Thanks for praying with us, for inquiries, requests, feedback, please email singthehours@gmail.com. To support this work, visit www.patreon.com/singthehours. OR venmo @singthehours Deus in Adjutorium Hymn: "Filii et Filiae," Ambrosian, 4th century, English arrangement by John Mason Neale, John Rose, Sing the Hours, and others c.2022, (verses 8-12) Psalm 11 Psalm 15 Canticle: Ephesians 1v3-10 Reading: Romans 12v1-2 Responsory Canticle of Mary: Luke 1v46-55 (tone 8) Intercessions Pater Noster Concluding Prayers Regina Caeli (translation by John Rose) The Liturgy of the Hours (Four Volumes), ©1974, International Commission on English in the Liturgy Corporation. All rights reserved. Readings and Old and New Testament Canticles (except the Gospel Canticles) are from the New American Bible © 1970 Confraternity of Christian Doctrine, Washington, D.C.

Lauds, Morning Prayer for the 5th Monday in Eastertide, May 16th, 2022. Thanks for praying with us, for inquiries, requests, feedback, please email singthehours@gmail.com. Hymn: "Filii et Filiae," Ambrosian, 4th century, English arrangement by John Mason Neale, John Rose, Sing the Hours, and others c.2022, (verses 1-7) Psalm 5v2-10, 12-13 Canticle: 1 Chronicles 29v10-13 Psalm 29 Reading Responsory Canticle of Zechariah: Luke 1v68-79 Intercessions The Lord’s Prayer Hail Mary (StH tune #2) The Liturgy of the Hours (Four Volumes), ©1974, International Commission on English in the Liturgy Corporation. All rights reserved. Readings and Old and New Testament Canticles (except the Gospel Canticles) are from the New American Bible © 1970 Confraternity of Christian Doctrine, Washington, D.C.

Vespers, Evening Prayer for the 3rd Monday of Eastertide, May 2nd, 2022 on the feast of St. Athanasius, Common of Doctors. Thanks for praying with us, for inquiries, requests, feedback, please email singthehours@gmail.com. To support this work, visit www.patreon.com/singthehours. Deus in Adjutorium – "O God, come to my assistance" Hymn: "Aeterne Sol, Qui Lumine," Ambrosian, Liber Hymnarius, translation by Hugh Ballentine, as published in the Hymnal for the Hours by Samuel Weber, #310, tune from St. Bernard of Clairvaux (JESU DULCIS) Psalm 123 Psalm 124 Canticle: Ephesians 1:3-10 Reading Responsory Canticle of Zechariah Intercessions The Lord’s Prayer Concluding Prayers Regina Caeli The Liturgy of the Hours (Four Volumes), ©1974, International Commission on English in the Liturgy Corporation. All rights reserved. Readings and Old and New Testament Canticles (except the Gospel Canticles) are from the New American Bible © 1970 Confraternity of Christian Doctrine, Washington, D.C.

2Jan22 (22Epiphany). I love the idea that Epiphany is this pursuit of Truth in the world. Jesus is the Way, the Truth, and the Life. One aspect of truth that we encounter that forms our life is the liturgy and how we celebrate the Mass effects our beliefs and the way we live. I would like to unpack a little more about the Sign of Peace in the liturgy. The wrong intention, the seeming intention and law of the Church. Let's dive in to what the Vatican and USCCB says…Starting on page 27 of the USCCB's newsletter is the published direction from the Vatican on the Sign of Peace. https://www.usccb.org/about/divine-worship/newsletter/upload/newsletter-2014-07-and-08.pdf.  Continued engagement is Adoremus.org. It is a great organization that dives into the liturgy and here you will find some commentary and explaining of the statements from the USCCB: https://adoremus.org/2014/09/ritual-expression-of-the-gift-of-peace-at-mass/ (these statements are also present in the newsletter after the Vatican's statements, but I want to direct us towards Adoremus.org). Also, I mentioned about the liturgical rite used in Milan. It is called the Ambrosian rite and you can read more about it here: https://www.newliturgicalmovement.org/2007/03/detailed-explanation-of-ambrosian-rite.html#.YeehBfFBzUI or https://en.wikipedia.org/wiki/Ambrosian_Rite

Classic Marian Hymns Sung in Gregorian, Ambrosian and Gallican Chants Ave Maris Stella --- Send in a voice message: https://anchor.fm/jlio4/message

Tuesday Vespers II, Evening Prayer for the 13th Tuesday in Ordinary Time on the Feast of Saints Peter and Paul, June 29th, 2021. Thanks for praying with us, for inquiries, requests, feedback, please email singthehours@gmail.com. Visit our website www.singthehours.org. To support this work, visit www.patreon.com/singthehours. or for direct support venmo @singthehours Deus in Adjutorium Hymn: "O Roma Felix," Ambrosian, p.392 in the Liber Hymnarius Psalm 116v10-19 Psalm 126 Canticle: Ephesians 1v3-10 Reading: 1 Corinthians 15v3-5, 8a Responsory: The apostles proclaimed the word of God and preached it faithfully. Magnificat: Luke 1v46-55 (English, tone 8) Intercessions: Lord, come to the aid of your people. The Lord's Prayer Concluding Prayers Regina Caeli The Liturgy of the Hours (Four Volumes), ©1974, International Commission on English in the Liturgy Corporation. All rights reserved. Readings and Old and New Testament Canticles (except the Gospel Canticles) are from the New American Bible © 1970 Confraternity of Christian Doctrine, Washington, D.C.

In the final week of the Not Political mini series, Pastor Jeremiah takes us through the biblical teaching on how we must both submit to government and how we must stand for our faith.

Ambrose was born in Treves Germany. His father was governor of the Gauls, and a member of the Roman aristocracy. Ambrose was educated in Rome, and became a provincial governor with headquarters in Milan. While presiding at the election of the bishop of Milan, he was nominated by acclamation, even though he was not yet a Christian, although his family was. He was forthwith baptized, ordained a priest, and consecrated a bishop. He took his assignment seriously, prayed, studied, and became a great pastoral bishop, without losing his sense of the dignity and power of his office. His preaching contributed to the conversion of Saint Augustine, whom he baptized in 387. He introduced Eastern melodies into the Western Church. The Ambrosian rite is part of his influence on the liturgy. Photo by Benjamin Voros on Unsplash

Follow us on Twitter: @30_40Vision In the spicy Halloween special, Noah Harms and Glendon Frank attempt to deduce who is behind the mysterious new Ambrose Confessions account on Instagram, before somehow looping the podcast around the topic of fear, what drives our fears, how our fears and desires are related, and, finally, the way fear and sex have been intertwined to create shame, especially in Christian communities. This is a beefy episode, but we have quite a few special guests, so you don't want to miss this one! Check out our podcasting host, Pinecast. Start your own podcast for free, no credit card required, forever. If you decide to upgrade, use coupon code r-b89908 for 40% off for 4 months, and support 30/40 Vision.

3 May 2020 The Fourth Sunday of Easter NOTE: Due to the Covid19 / Coronavirus Emergency the Archdiocese of New York has cancelled all public Masses for an indefinite period. The homily attached hereto was given on 7 May 2017, the Fourth Sunday of Easter, using the same Readings as for today, 3 May 2020. John 10:1-10 + Homily 20 Minutes 19 Seconds Link to the Readings: http://www.usccb.org/bible/readings/050320.cfm  (New American Bible, Revised Edition)   From the parish bulletin of Sunday 3 May 2020:   Eyebrows were raised when Queen Victoria commented that of all her predecessors, she would most enjoy a conversation with King Charles II. In the arrangements of their domestic lives they could hardly have been more unlike, but Charles was a man of attractive wit, and that was her point. In most ways, Voltaire was the perfect opposite of Pope Benedict XIV, but he admired the pope’s gifts as an astonishing polymath and even dedicated a stage play to him.     The scientific and literary pursuits of Benedict did not concentrate his mind to the neglect of the ministry of the Church. He revived devotion to the Blessed Virgin as “Mother of the Church” in 1748, in the tradition of Saint Ambrose of Milan, who first used the title in the fourth century. As the Church is the body of Christ born of Mary, Pope Paul VI, previously an archbishop in the Ambrosian succession, formally proclaimed the title at the close of the Second Vatican Council. In 2018, our present Pontiff decreed that the Monday after Pentecost be a Memorial of the Blessed Virgin Mary, Mother of the Church. This year on May 1, the bishops of North America put their churches under the protection of Mary, the Mother of the Church.     Pope Benedict XVI wrote: “The Church . . . carries the burdens of history. She suffers, and she is assumed into heaven. Slowly she learns that Mary is her mirror, that she is a person in Mary. Mary, on the other hand, is not an isolated individual. . . . She is carrying the mystery of the Church.”     In the Clementine Hall of the Vatican is an allegorical painting of a woman nursing symbols of the Four Evangelists. Christians who call themselves Evangelicals might find the depiction startling, but it is a reminder that one cannot be fully a “Bible-believing Christian” without the Church that nurtured the canonical formulation of the Holy Scriptures.     Deprived of the Church’s sacraments during the pandemic, the faithful can find resonance in the old spiritual: “Sometimes I Feel Like a Motherless Child.” The experience is not unique to the present time. In various plagues, churches have had to close. Christians, including missionaries, have also been denied sacramental access due to geographical isolation.     Sometimes the Church herself has imposed “interdicts” banning public worship for disciplinary reasons: Pope Adrian IV briefly placed Rome itself under interdict; by decree of John XXII, churches were shut in Scotland for eleven years; and Innocent III censured France for nearly a year, Norway for four years, and England for six. The circumstances were complicated and regrettable, but the results overcame previous lassitude and bonded the faithful to the Easter joy of the Blessed Mother.         Queen of Heaven, rejoice, alleluia.         For He whom you did merit to bear, alleluia.         Has risen, as He said, alleluia.         Pray for us to God, alleluia.  

We went on a field trip this month, to Wampa Stomp Farm! We had lots of fun visiting with Ila and all of her adorable alpacas! News Giveaway from BaH Yarns (Brenda and Heather) 6 beer bottle cap stitch markers Aurora by Cetus Knits winner is Torrendiella! Ambrosian pattern released Giveaway for Wampa Stomp Farm Alpaca yarn FO Natural Corriedale yarn Art yarn Toxic Oreo Geodesic Cowl Marauders Map socks Blue Sword yarn Marvel yarn Woven Scarfs WIP Scrap Blanket Granny Done Did't More Erin Socks Madtosh MKAL shawl 2018 Galadriel Socks Marceline the Vampire Queen Cables and Stripes Rainbow Babby Fade Socks Magrathea New Projects Veritaserum Hippogriff Sunset Highway Stash Enhancement Madelinetosh Euro Sock in "Himiko", "Button Jar Blue", "Death By Elocution", and "Fragile"

In this episode of Houghton75 we speak with Thomas Kelly, Morton B. Knafel Professor of Music about his experiences researching and teaching chant using Houghton collections. We examine the music of Ambrosian chant, the only competing tradition to Gregorian chant which still survives to this day in the area of Milan, Italy. Find out more about the exhibition and Houghton Library’s 75th anniversary celebrations at http://houghton75.org/hist-75h Transcript and detailed music notes: http://wp.me/p7SlKy-wp Music Ambrosian chants from Antifonale Ambrosiano (LIM, Lucca), directed by Giovanni Scomparin

Sacred chant in the Old Roman, Ambrosian and Greek Orthodox traditions.

Sacred chant in the Old Roman, Ambrosian and Greek Orthodox traditions.

**Today's host(s):** Scot Landry and Fr. Matt Williams **Today's guest(s):** Gabriel Delmonaco, National Director and Vice President for Development of the Catholic Near East Welfare Association in the United States * [Catholic Near East Welfare Association](http://www.cnewa.org) * [CNEWA on Twitter](http://www.twitter/CNEWA) * [CNEWA on Facebook](http://www.facebook.com/CNEWA1926) * [Gabriel Delmonaco's blog](http://gabedelmonaco.wordpress.com/) * [Gabriel Delmonaco on Twitter](http://www.twitter,com/GabeDelmonaco) **Today's topics:** The Catholic Near East Welfare Association **Summary of today's show:** Gabriel Delmonaco talks with Scot and Fr. Matt about the work that the Catholic Near East Welfare Association does with Eastern-rite Catholics in North Africa, Eastern Europe, the Middle East, and Southwest Asia, helping match sponsors who want to help with important projects for small Christian communities that are often in the minority and under pressure in their own countries. CNEWA helps fund healthcare for refugee mothers in Jordan, formation for seminarians in Egypt, schooling for deaf children in Bethlehem, and more, all under the mandate of Pope Benedict XVI. **1st segment:** Scot welcomed Fr. Matt back to the show and asked him how his holiday weekend was. He spent time at a couple of different family parties and caught up with his family. Scot went to a bunch of cookouts on Friday and Saturday and then took his kids to the Boston fireworks on the Cambridge side of the Charles River. Yesterday, Fr. Matt was on CatholicTV's This is the Day program to promote  the upcoming Witness to Truth high school leadership program next week. It's not too late for teens from all over the archdiocese to sign up, meet kids from all over, grow deeper in faith, and learn leadership skills that come from the book "Seven Habits of Highly Effective Teenagers," by Sean Covey. It's coupled with the theological and cardinal virtues. Find out more at [the ONE website](http://www.one4boston.org) or their [Facebook page](http://www.facebook.com/one4boston) **2nd segment:** Scot welcomed Gabriel Delmonaco to the show. He was born in Italy and he worked in the Vatican at the Congregation for the Eastern Churches. They take care of all the Catholic Eastern Churches around the world. In 1999, he came to Boston for a conference organized by Congregation for all the Eastern Churches in the English-speaking world. He met people from the Catholic Near East Welfare Association and was taken with their mission. He told his wife that he wanted to move to New York and work for CNEWA.  Scot asked him about the Eastern Churches. Gabriel said there are the Byzantine, Syrian, Coptic, Armenian, Ethiopian/Eritrean and Syro-Malankara. Some of these churches are directly linked to the apostles. Over the centuries there were many divisions in the Church, often over politics. The main division was between the Orthodox Church and the Catholic Church. But over time many of these churches reunited with Rome. They are located primarily in the Middle East, North Africa, and Eastern Europe. Scot said the Western Church has three or four rites, including the Latin-rite, the Ambrosian-rite (in Milan). What's different in these Eastern churches is the form of the Liturgy, but the commonalities are greater. When we talk about rite that's mainly about how we celebrate liturgy and pray. In the Latin-rite we have the Latin liturgy in both the ordinary (Novus Ordo) and extraordinary (Tridentine) forms.  Gabriel said the Catholic Eastern-rites include anywhere that there are Catholic Eastern rite churches, such as in India (Syro-Malabar) or in Ethiopia (Geze). Scot said there is a Geze rite liturgy every Saturday in the Cathedral of the Holy Cross. Scot said in the Eastern churches, there is one particular congregation that serves the needs similar to the different congregations for the rest of the Church such as the Congregation for the Doctrine of the Faith and the Congregation for the Bishops, etc. In the past, there were departments within each of the other congregations to care for Eastern Churches, but in 1926 all those functions were consolidated into one new congregation. One of the reasons was to give more attention to the churches as  they are. The churches felt they were being too Latinized, so a new congregation was created to help them maintain their traditions. **3rd segment:** CNEWA puts together people who want to help with people who are need. Sometimes the needs of Christians in those countries is overwhelming. "It's better to light a candle, than to curse the darkness." They light candles every day, saving one life at a time.  Not just those overseas, but also benefactors back in the US. In the Holy Land, Christians are a minority, less than 2%. In Iraq, there were 1 million Christians in 2003. Now, they're less than half that. Christians are fighting to maintain their foothold in their own countries. CNEWA helps them to thrive in their countries. In the West Bank, instead of giving money to families or just reparing churches, instead they put people to work repairing local churches. Sometimes their help comes as medical care. For some people, it's the only health care they get. In a town north of Amman, they provide a clinic for mothers and children and there is no other way for them to get medical care. They serve all faiths, not just Christian. When the clinic was created, before the Dominican Sisters of Catherine of Siena would visit patients, the husbands would accompany their wives and would be the only ones talking to the doctors. When the sisters came to the hospital, this changed the culture and suddenly women could go to the hospitals themselves and talk to the sisters. One of CNEWA's missions is to foster interreligious dialogue. They try to promote the many areas in common among the religions. In October 2007, a group of 100 representatives of Islam presented a document to Pope Benedict explaining all the commonalities between Islam and Christianity. In most of the countries where  they work, the Catholic Church is not a "Church of numbers" but a "Church of service". The Catholic community provides so many schools, hospitals, and more that vastly outweighs their proportion of the population. In Jordan, they are serving more than 500,000 Iraqi refugees and 1.9 million Palestinian refugees. They help not just individuals, but also the dioceses. They help form seminarians and sponsor religious novices and postulants. The sponsorship program connects people who want to help with people in need. They sponsor children, religious in formation, and seminarians. They allow correspondence between donors and the sponsored individual. Very strong bonds are formed between them, up to the point where the sponsors see them as their own children, even seminarians as their sons. They work through, with, and for the local Churches as a sign of respect for the people who live there. Twice per year in Rome, there's a meeting of all the agencies working for assistance to Christians in the Near East. They often meet with Pope Benedict. At a recent meeting, he asked Catholics to help those who wish to stay in their home countries above all, but even for those who don't to render all possible assistance. CNEWA's website has specific opportunities with dollar amounts to support individual projects such as a church in Iraq or a rectory in Damascus. American dollars go much further in these countries. A church in Iraq can rebuilt in Iraq for just $15,000. A rectory could be built for $30,000. A hungry family could fed for $2000 a month.  **4th segments:** It's time to announce the winner of the weekly **WQOM Benefactor Raffle**. Our prize this week is a Book Pack (3 books): [Made for More](http://www.amazon.com/gp/product/1934217492/ref=as_li_ss_tl?ie=UTF8&tag=pilo0e-20&linkCode=as2&camp=217145&creative=399369&creativeASIN=1934217492) by Curtis Martin; [Spiritual Freedom](http://www.amazon.com/gp/product/0867168609/ref=as_li_ss_tl?ie=UTF8&tag=pilo0e-20&linkCode=as2&camp=217145&creative=399369&creativeASIN=0867168609) by Fr. Dave Pivonka and [Hiking the Camino](http://www.amazon.com/gp/product/086716882X/ref=as_li_ss_tl?ie=UTF8&tag=pilo0e-20&linkCode=as2&camp=217145&creative=399373&creativeASIN=086716882X), also by Fr. Dave Pivonka    This week's winner is **Robert Romig from Winthrop**. Congratulations Robert! If you would like to be eligible to win in an upcoming week, please visit [WQOM.org](http://www.WQOM.org). For a one-time $30 donation, you'll receive the Station of the Cross benefactor card and key tag, making you eligible for WQOM's weekly raffle of books, DVDs, CDs and religious items. We'll be announcing the winner each Wednesday during “The Good Catholic Life” program. **5th segment:** Every year, through the local bishops they receive thousands of projects and they narrow it down to 200 or. In Bethlehem, the Congregation of the sisters of St. Dorothy have a community for the deaf and mute called Ephatha. Because of interfamily marriage there are many genetic problems that result in deafness. This provides societal shame and the kids aren't sent to schools. The Sisters go from home to home to teach the children, including teaching them how to speak Arabic using some high-tech computer programs. They also teach the kids to lip read. They show them how to make their way around in the city, including crossing streets. The Sisters' devotion is unique. CNEWA supports about 100 of the children each year. At an AIDS clinic in India, Gabriel met a religious sister who carried an HIV-infected man on her back to bathe him each day. Gabriel said the India director of CNEWA proposed $ 2 million worth of projects but they were only able to fund $700,000. They also make ongoing commitments to schools and clinics and hospitals. There is $13 million given directly by donors, another $6 million in wills and bequests, and another $4 million in endowments, so about $25 million total. Scot said it's often difficult to make sense of all the different collections they are asked to support. CNEWA is partly helped by the World Mission Sunday collection during October, but it helps primarily Propagation of the Faith, which takes care of mostly Latin-rite areas. 81% goes to Propaganda of the Faith and 19% goes to the Congregation for the Eastern Churches in Rome. CNEWA funds come directly from donors. Right now, there are bout 50,000 regular donors. The typical donor is a woman on Social Security who is giving from her want to help a Christian in India or the Middle East or North Africa. Their oldest donor is 98 and she has been giving since 1926.  Their donors are often invited to travel with Gabriel overseas to visit with those they are helping. Gabriel said his work has affected his faith life. He often thinks of the Scripture: "Whatever you do for the least of my brothers, you do it for me." He believes all of their donors receive a gift when they support CNEWA recipients. Scot said we often mistake needs and wants in the United States. there are a lot of projects that CNEWA supports that are for true needs of food, shelter, healthcare, and worship. Gabriel is able to tell his son how life is not as easy for everyone as it is for those of us who live in the developed world. With all the upheaval in the Middle East recently, it is becoming more difficult for those CNEWA serves. Food prices are rocketing upward around the world and projects and families are finding it harder to feed the hungry, for example.

Most people associate the Catholic Mass as being universal, having the same liturgy each Sunday. However, Fr. Larry and Fr. Dave know of 6 million Catholics who have their own unique readings and rituals.

Mariana Vera explains why the Maryland Catholic pregnancy center where she works is challenging a local regulation; CNS Spotlight: abortions in military hospitals; USCCB's Mary Jane Doerr explains how Catholic schools provide safe environments for children; Fact of Faith: the Ambrosian rite; Cleveland seminarian Chris Zerucha discusses his experiences in a CRS program; Rome Report: Vatican newspaper weighs in on Italy's performance in World Cup soccer; Movie Review: "Knight and Day."

This episode of Communio Sanctorum is titled, “Liturgy.”What comes to mind when you hear that word – “Liturgy.”Most likely—it brings up various associations for different people. Some find great comfort in what the word connotes because it recalls a time in their life of close connection to God. Others think of empty rituals that obscure, rather than bring closer a sense of the sacred.The following is by no means meant as a comprehensive study of Christian liturgy. Far from it. That would take hours. This is just a thumbnail sketch of the genesis of some of the liturgical traditions of the Church.First off, using a broad-brush the word ‘liturgy' refers to the order and parts of a service held in a church. Even though most non-denominational, Evangelical churches like the one I'm a part of doesn't call our order of service on a Sunday morning a “liturgy” – that's in fact what it is. Technically, the word “Liturgy” means “service.”  But it's come to refer to all the various parts of a church service, that is, when a local church community gathers for worship. It includes the order the various events occur, how they're conducted, what scripts are recited, what music is used, which rituals are performed, even what physical objects are employed to conduct them; things like special clothes, furniture, & implements.Even within the same church, there may be different liturgies for different events and seasons of the year.For convenience sake, churches tend to get put into 2 broad categories; liturgical & non-liturgical. Liturgical churches are often also called “high-church” meaning they have a set tradition for the order of the service that includes special vestments for priests & officiants; and follow a pattern for their service that's been conducted the same way for many years. Certain portions of the Bible are read, then a reading from another treasured tome of that denomination, people sit, stand and kneel at designated times, and clergy follows a set route through the sanctuary.In a non-liturgical church, while they may follow a regular order of service, there's little of the formalism and ritual used in a high-church service. In many liturgical churches, the message a pastor or priest is to share each week is spelled out by the denominational hierarchy in a manual sent out annually. In a non-liturgical church, the pastor is typically free to pick what he wants to speak on.The great liturgies arose in the 4th to 6th Cs then codified in the 6th & 7th. They were much more elaborate than the order of service practiced in the churches of the 2nd & 3rd Cs.Several factors led to the creation of liturgies àFirst: There's a tendency to settle on a standard way to say things when it comes to the beliefs & practices of a group. When someone states something well, or does something in an impressive way, it tends to get repeated.Second: Bishops & elders tended to take what they learned in one place and transplanted it wherever they went.Third: A written liturgy made the services more orderly.Fourth: The desire to hold on to what was thought to be passed down by the Apostles became a priority. This worked against any desire for change.Fifth: A devotion to orthodoxy, combined for a concern about heresy tended to sanctify what was old and opposed innovation. Changes in a liturgy sparked controversy.The main liturgies that emerged during the 5th & 6th Cs bear similarities in structure & theme; even in wording, while also having distinct features.The main liturgical traditions can be listed as . . .In the EastThe Alexandrian or sometimes called Egyptian liturgies.The West Syrian family includes the Jerusalem, Clementine, & Constantinoplitan liturgies.The East Syrian family includes the liturgies that were used in the Nestorian churches of the East.In the West, the principal liturgical families were Roman, Gallican, Ambrosian, Mozarbic & Celtic.As we saw in Epsidoe 41, Pope Gregory the Great in the 7th C embellished the liturgy & ritual practiced in the Western Roman Church. Elaborate rituals were already a long-time tradition in the Eastern Church, influenced as it was by the court of Constantinople.If Augustine laid down the theological base for the Medieval church, Pope Gregory can be credited with its liturgical foundation. But no one should assume Gregory created things out of a vacuum. There was already extensive liturgical fodder for him to draw from.And this brings us to a 4th C document called The Pilgrimage of Etheria – or The Travels of Egeria.We're not sure who she was but can narrow it down to either a nun or a well-to-do woman of self-sufficient means from Northern Spain.She toured the Middle East at the end of the 4th C, then wrote a long letter to some women she call her sisters & friends, chronicling her 3 year adventure. While the beginning and end of the letter are missing, the main body gives a detailed account of her trip, made from extensive notes.The first part describes her journey from Egypt to Sinai, ending at Constantinople. She visited Edessa, and travelled extensively in Palestine. The second and much longer section is a detailed account of the services and observances of the church in Jerusalem, centered on what the Church of the Holy Sepulcher.What's remarkable in reading her account is the tremendous sense of freedom and safety Egeria seems to have had as she travelled over long distances in hostile environs. She was accompanied for a time by some soldiers, and no doubt these provided a measure of security. But that she felt safe WITH THEM, is remarkable and speaks to the impact the Faith was already having on the morality of the ancient world.Remarkable as well was the large number of Christian communes, monks & bishops she met on her travels. Every place mentioned in the Bible already had a shrine or church. As she visited each, using her Bible as a guide, she was shown dozens of places where this or that Biblical event was supposed to have occurred.I've been to the Holy Land several times. I know the many sites today that claim to be the place where this or that Bible story unfolded. Most of the sites are at best a guess. What I found fascinating about Egeria's account is that already, by the end of the 4th C, most of these sites were already boasting to be the very place. I have to wonder if the obligatory souvenir shop was also hawking wares at each location.You can't read Egeria's chronicle without being impressed with how thoroughly the Church had covered the Middle East in just 300 years, even in isolated locations; places mentioned in passing in the account of the Exodus. Every little town & village mentioned in the Old and New Testaments had a church or memorial and a group of monks ready to tell the story of what happened there. 300 years may seem like a long time, but remember that almost ALL that time was marked by persecution of Jesus' followers.Egeria's account of the liturgy of the church in Jerusalem, occupying the bulk of her record, is interesting because it reveals a pretty elaborate tradition for both daily services & special days like the Holy Week. They observed the hours and Holy Service marking off the day in different periods of devotion led by the Bishop.Accepted history tells us that the idea of a liturgical year was only just beginning in Egeria's time. Her description of the practices of the Jerusalem Church community make clear many aspects of the liturgical year were already well along, and had been for some time.If you're interested in reading Egeria's account yourself, you can find it on the net. I'll put a link in the show notes. http://www.ccel.org/m/mcclure/etheria/etheria.htm