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82-537: A breviary ( Latin : breviarium ) is a liturgical book used in Christianity for praying the canonical hours , usually recited at seven fixed prayer times . Historically, different breviaries were used in the various parts of Christendom , such as Aberdeen Breviary , Belleville Breviary , Stowe Breviary and Isabella Breviary , although eventually the Roman Breviary became the standard within

164-477: A bicycle ( birota ), a cigarette ( fistula nicotiana ), a computer ( instrumentum computatorium ), a cowboy ( armentarius ), a motel ( deversorium autocineticum ), shampoo ( capitilavium ), a strike ( operistitium ), a terrorist ( tromocrates ), a trademark ( ergasterii nota ), an unemployed person ( invite otiosus ), a waltz ( chorea Vindobonensis ), and even a miniskirt ( tunicula minima ) and hot pants ( brevissimae bracae femineae ). Some 600 such terms extracted from

246-634: A breviary unique to the order; For All the Saints: A Prayer Book for and by the Church , among many other breviaries such as The Daily Office: Matins and Vespers, Based on Traditional Liturgical Patterns, with Scripture Readings, Hymns, Canticles, Litanies, Collects, and the Psalter, Designed for Private Devotion or Group Worship , are popular in Lutheran usage as well. In Oriental Orthodox Christianity ,

328-657: A cycle of stichera anastasima . Probably for this reason John of Damascus is regarded as the creator the Hagiopolitan Octoechos and the Hagiopolites treatise itself claims his authorship right at the beginning. It has only survived completely in a 14th-century copy, but its origin likely dates back to the time between the Council of Nicaea and the time of Joseph the Hymnographer (~816-886), when

410-519: A feast observed on the eighth Sunday before Christmas ( Yaldo ). The 1st mode is sung on this day. The following Sunday makes use of the 2nd mode, and so on, repeating the cycle until it starts again the next year. The cycle is interrupted only by feasts which have their own tones assigned to them. Similar to the Byzantine usage, each day of Easter Week has its own mode, except the Syriacs do not skip

492-518: A hexaechos, since it used a tone system based on triphonia with three modes organised in fourth equivalence. Often the Parakletike was divided in two volumes as Pettoglasniks. Another popular book, also characteristic for the Obihod reception, was the so-called Sbornik ("Anthologion" or better "Synekdemos")—a chant book which contained all the chant of the divine liturgy, including proper chant of

574-609: A hymn is " Ἡ Παρθένος σήμερον ", the prooimion of the Christmas kontakion composed by Romanos the Melodist , set to a melody in the third mode of the Octoechos . This hymn has served as the metrical basis for many other Kontakia. In the current tradition the kontakion exists as well as a model to recite many other kontakia prosomoia which was also translated into Old Church Slavonic. In the particular genre kontakion this model

656-736: A modern language, but the authoritative text, published in the Acta Apostolicae Sedis , is usually in Latin. Some texts may be published initially in a modern language and be later revised, according to a Latin version (or "editio typica"), after this Latin version is published. For example, the Catechism of the Catholic Church was drafted and published, in 1992, in French. The Latin text appeared five years later, in 1997, and

738-695: A pronunciation based on modern Italian phonology , known as Italianate Latin , has become common since the late 19th century. Ecclesiastical Latin is the language of liturgical rites in the Latin Church , as well as the Western Rite of the Eastern Orthodox Church . It is occasionally used in Anglican Church and Lutheran Church liturgies as well. Today, ecclesiastical Latin is primarily used in official documents of

820-531: A vowel is generally pronounced /tsi/ (unless preceded by ⟨s⟩ , ⟨d⟩ or ⟨t⟩ ). Such speakers pronounce consonantal ⟨v⟩ (not written as ⟨u⟩ ) as /v/ as in English, not as Classical /w/ . Like in Classical Latin, double consonants are pronounced with gemination . The distinction in Classical Latin between long and short vowels

902-452: Is composed in one of these eight modes. Some modes have variants ( shuhlophe ) similar to the "special melodies" mentioned above. Only skilled chanters can master these variants. The modal cycle consists of eight weeks. Each Sunday or Feast day is assigned one of the eight modes. During the weekday offices, known in Syriac by the name Shhimo , the 1st and 5th modes are paired together, so are

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984-531: Is ignored, and instead of the ' macron ' or ' apex ', lines to mark the long vowel, an acute accent is used for stress. The first syllable of two-syllable words is stressed; in longer words, an acute accent is placed over the stressed vowel: adorémus 'let us adore'; Dómini 'of the Lord'. The complete text of the Bible in Latin, the revised Vulgate, appears at Nova Vulgata – Bibliorum Sacrorum Editio. New Advent gives

1066-518: Is never sung, its irmos is nonetheless specified so as to indicate the melody. A volume called an " Irmolog " contains the irmosi of all the canons of all eight tones as well as a few sundry other pieces of music. Abridged versions of the Octoechos printed with musical notation were frequently published. As simple Octoechos they provided the hymns for the evening (večernaja molitva) and morning service (utrenna) between Saturday and Sunday. In Russia

1148-455: Is still regarded as an idiomelon due to the complexity of the poetic form. Usually the arrangement of the syllables with their metric accentuation are composed as a well-known hymn tune or sticheron avtomelon within the melos of a certain echos. These melodic stichera are called automela , because they can easily be adapted to other texts, even if the number of syllables of verse varies—the so-called prosomoia . The prooimion which precedes

1230-688: Is the Slavonic term for echos ), the Slavic book did rather correspond to the unnotated Tropologion, and often it included the hymns of the Irmolog as well. The Slavic reception, although it can be regarded as faithful translation of the Byzantine books, is mainly based on early Theta notation, which was used by Slavic reformers in order to develop own forms of notation in Moscow and Novgorod ( znamenny chant ). The translation activities between 1062 and 1074 at

1312-672: Is the Voskresnik with the repertoire of the simple Osmoglasnik. Within the Russian Orthodox church a chant book Octoechos with notated with kryuki developed during the late 15th century. The first print edition Oktoikh notnago peniya, sirech' Osmoglasnik was published with Kievan staff notation in 1772. It included hymns in Znamenny Chant as well as the melodic models (avtomela) for different types of hymns for each Glas. Northern Slavs in modern times often do not use

1394-416: Is the consequences of its use as a language for translating, since it has borrowed and assimilated constructions and vocabulary from the koine Greek , while adapting the meanings of some Latin words to those of the koine Greek originals, which are sometimes themselves translations of Hebrew originals. At first there was no distinction between Latin and the actual Romance vernacular, the former being just

1476-1124: The Ave Maria , and the Credo in Latin." In the Anglican Church , the Book of Common Prayer was published in Latin, alongside English. John Wesley , the founder of the Methodist churches , "used Latin text in doctrinal writings", as Martin Luther and John Calvin did in their era. In the training of Protestant clergy in Württemberg , as well as in the Rhineland , universities instructed divinity students in Latin and their examinations were conducted in this language. The University of Montauban, under Reformed auspices, required that seminarians complete two theses, with one being in Latin; thus Reformed ministers were "Latinist by training", comparable to Catholic seminarians. Ecclesiastical Latin continues to be

1558-626: The Catholic Church , Pope Nicholas III approved a Franciscan breviary, for use in that religious order, and this was the first text that bore the title of breviary. The ancient breviary of the Bridgettines had been in use for more than 125 years before the Council of Trent and so was exempt from the Constitution of Pope Pius V which abolished the use of breviaries differing from that of Rome. In 2015, The Syon Breviary of

1640-677: The Church Fathers , as well as hymns and prayers . From the time of the early Church, the practice of seven fixed prayer times , being attached to Psalm 119:164 , have been taught; in Apostolic Tradition , Hippolytus instructed Christians to pray seven times a day "on rising, at the lighting of the evening lamp, at bedtime, at midnight" and "the third, sixth and ninth hours of the day, being hours associated with Christ's Passion." The Apostles themselves gave significance to prayer times (e.g. Acts 3:1 and Acts 10:9 ). In

1722-535: The Greek : ἡ [βίβλος] Ὀκτώηχος Greek pronunciation: [okˈtoixos] ; from ὀκτώ 'eight' and ἦχος 'sound, mode' called echos ; Church Slavonic : Осмѡгласникъ , Osmoglasnik from о́смь 'eight' and гласъ 'voice, sound') is a liturgical book containing a repertoire of hymns ordered in eight parts according to eight echoi ( tones or modes ). Originally created in the Monastery of Stoudios during

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1804-578: The Paschal cycle (moveable cycle) of the church year, the so-called Pentecostarion starting with the second Sunday of (the eighth day of) Easter . The first usually changes the echos each day, while the third week started the eight-week cycle with the second echos, each week in just one echos. The same cycle started in the triodion with the Lenten period until Easter, with the Lenten Friday preceding

1886-655: The Roman Catholic Church (though it was later supplanted with the Liturgy of the Hours ); in other Christian denominations such as the Lutheran Churches , different breviaries continue to be used, such as The Brotherhood Prayer Book . The "contents of the breviary, in their essential parts, are derived from the early ages of Christianity ", consisting of psalms , Scripture lessons , writings of

1968-584: The "Plagal" modes are called "Side" ( Koghm ), and are utilized in the following order: This order is important, because it is the order in which the modes are used liturgically and different from the order of the Greek traditions. Instead of using one tone per week, the Armenians use one tone per day. Easter Sunday is always the First Voice, the next day is First Side, and so on throughout the year. However,

2050-753: The 17th century different collections of the Octoechos had been separated as their own books about certain Hesperinos psalms like the Anoixantarion an octoechos collection for Psalm 103, the Kekragarion for Psalm 140, and the Pasapnoarion for the Psalm verse 150:6. The Octoechos also included other stichera dedicated to particular saints according to the provenance of a certain monastery, which also allows conclusions concerning place, where

2132-632: The 2nd and 6th, the 3rd and 7th, and the 4th and 8th. If a particular Sunday makes use of the 1st mode, the following Monday is sung with the 5th mode, Tuesday with the 1st mode, etc., with the pair alternating every day of the week (see the table provided in Guide to the Eight Modes in the External Links below). The ecclesiastical year starts with Qudosh `Idto (The Consecration of the Church),

2214-670: The 7th mode. Thus, the Sunday after Easter, called New Sunday ( Hadto ) is in the 8th mode rather than the 1st. In one type of hymn used by the Syriac Church, the Qole Shahroye (Vigils), each of the modes is dedicated to a theme: The 1st and 2nd modes are dedicated to the Virgin Mary , the 3rd and 4th to the saints , the 5th and 6th to penitence , and the 7th and 8th to the departed . The primary collection of hymns in

2296-484: The 9th century as a hymnal complete with musical notation, it is still used in many rites of Eastern Christianity . The book with similar function in the Western Church is the tonary , and both contain the melodic models of an octoechos system ; however, while the tonary serves simply for a modal classification, the octoechos is organized as a cycle of eight weeks of services. The word itself can also refer to

2378-483: The 9th century. Cyril and Methodius and their followers within the Ohrid -School were famous for the translation of Greek hymnody between 863 and 893, but it is also a period of a reformative synthesis of liturgical forms, the creation of new hymnographical genres and their organisation in annual cycles. Though the name of the book "Oktoich" derived from the Greek name Octoechos (Old Slavonic "Osmoglasnik," because "glas"

2460-829: The Bridgettines was published for the first time in English (from Latin). This was done in celebration of the 600th anniversary of Syon Abbey , founded in 1415 by King Henry V . Following the Oxford Movement in the Anglican Communion , in 1916, the Anglican Breviary was published by the Frank Gavin Liturgical Foundation. In Lutheranism , the Diakonie Neuendettelsau religious institute uses

2542-875: The Catholic Church, in the Tridentine Mass , and it is still learned by clergy. The Ecclesiastical Latin that is used in theological works, liturgical rites and dogmatic proclamations varies in style: syntactically simple in the Vulgate Bible , hieratic (very restrained) in the Roman Canon of the Mass , terse and technical in Thomas Aquinas 's Summa Theologica , and Ciceronian (syntactically complex) in Pope John Paul II 's encyclical letter Fides et Ratio . The use of Latin in

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2624-636: The Church started in the late fourth century with the split of the Roman Empire after Emperor Theodosius in 395. Before this split, Greek was the primary language of the Church (the New Testament was written in Greek and the Septuagint – a Greek translation of the Hebrew bible – was in widespread use among both Christians and Hellenized Jews ) as well as the language of the eastern half of

2706-792: The Divine Office is found in the Horologion , which consists of 8 canonical hours: Vespers (sunset), Compline (Before Sleep), Midnight Office, Orthros (Sunrise), 1st hour (07:00), 3rd hour (09:00), 6th hour (12:00), and 9th hour (15:00). Ecclesiastical Latin Its pronunciation was partly standardized in the late 8th century during the Carolingian Renaissance as part of Charlemagne 's educational reforms, and this new letter-by-letter pronunciation, used in France and England,

2788-883: The French text was corrected to match the Latin version, which is regarded as the official text. The Latin-language department of the Vatican Secretariat of State (formerly the Secretaria brevium ad principes et epistolarum latinarum ) is charged with the preparation in Latin of papal and curial documents. Sometimes, the official text is published in a modern language, e.g., the well-known edict Tra le sollecitudini (1903) by Pope Pius X (in Italian) and Mit brennender Sorge (1937) by Pope Pius XI (in German). There are not many differences between Classical Latin and Church Latin. One can understand Church Latin knowing

2870-445: The Kievan Pechersk Lavra had been realised without the help of South Slavic translators. The earliest known Slavonic manuscripts with neumes date from the late 11th or 12th century (mainly Stichirar, Kondakar and Irmolog). Concerning the earlier translations of the hymns and later translations in Russia, we can observe two different approaches to translation, one which favours the musical and metrical structure and another which favours

2952-818: The Latin of classical texts, as the main differences between the two are in pronunciation and spelling, as well as vocabulary. In many countries, those who speak Latin for liturgical or other ecclesiastical purposes use the pronunciation that has become traditional in Rome by giving the letters the value they have in modern Italian but without distinguishing between open and close ⟨e⟩ and ⟨o⟩ . ⟨ae⟩ and ⟨oe⟩ coalesce with ⟨e⟩ . ⟨c⟩ and ⟨g⟩ before ⟨ae⟩ , ⟨oe⟩ , ⟨e⟩ , ⟨y⟩ and ⟨i⟩ are pronounced /t͡ʃ/ (English ⟨ch⟩ ) and /d͡ʒ/ (English ⟨j⟩ ), respectively. ⟨ti⟩ before

3034-407: The Octoechos' kontakion for Sunday Orthros in echos tritos has the indication, that it should be sung to the melody of the above Christmas kontakion. Both kontakia have nearly the same number of syllables and accents within its verses, so the exact melody of the former is slightly adapted to the latter, its accents have to be sung with the given accentuation patterns. The printed book Octoechos with

3116-407: The Octoechos. The less hymns are sung from the Octoechos the more have to be sung from the other books. On major feast days, hymns from the Menaion entirely displace those from the Octoechos except on Sundays, when only a few Great Feasts of the Lord eclipse the Octoechos. Note that the Octoechos contains sufficient texts, so that none of these other books needs to be used—a holdover from before

3198-425: The Oktoich was the very first book printed ( incunabulum ) in Cyrillic typeface, which was published in Poland ( Kraków ) in 1491—by Schweipolt Fiol , a German native of Franconia . Only seven copies of this first publication are known to remain and the only complete one is in the collection of the Russian National Library . In 1905 the Zograf Monastery published a set of Slavonic chant books whose first volume

3280-447: The Pentecostarion, this cycle was often written within the Octoechos section. Nevertheless, a temporal eight-week-order was always the essential part of the Octoechos, at least as a liturgical concept. The temporal organisation of the mobile feast cycle and its lessons was result of the Studite reform since Theodore the Studite; their books had already been translated by Slavic monks during the 9th century. The eight tones can be found as

3362-463: The Roman Empire . Following the split, early theologians like Jerome translated Greek and Hebrew texts into Latin, the dominant language of the Western Roman Empire . The loss of Greek in the Western half of the Roman Empire, and the loss of Latin in the Eastern half of the Roman Empire were not immediate, but changed the culture of language as well as the development of the Church. What especially differentiates Ecclesiastical Latin from Classical Latin

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3444-415: The Southern Slavic reception did not change the system of prosomoia , it corresponded to the Hagiopolitan Octoechos . Glas ("voice") 1–4 are the authentic modes or kyrioi echoi , and the remaining 5–8 are the plagal modes or plagioi echoi , the latter term coming from the Medieval Greek plagios , "oblique" (from plagos , "side"). Unlike the Western octoechos, glas 5–8 (the plagioi echoi ) used

3526-411: The Sticherarion books (Miney, the Triods, and the Oktoich). Today heirmological melodies used primarily for canons have their own octoechos mele and their tempo, which employ a slightly modified scale for each tone; in canons, each troparion in an ode uses the meter and melody of the ode's irmos (analogous to prosomoia for sticheraric modes of a tone) and, therefore, even when a canon's irmos

3608-413: The Studite for the evening service during Lenten period which belong to the Triodion book. Since the 14th century, sticheraria also had notated collections of the prosomoia sung within Paschal tide (tesserakostes). They were made over idiomela of the menaion and notated with the new verses, while most of the prosomoia relied entirely on an oral tradition. Although these prosomoia were part of

3690-421: The Sunday cycles is often without any musical notation and the determination of a hymn's melody is indicated by the echos or glas according to the section within the book and its avtomelon, a melodic model defined by the melos of its mode. Since this book collects the repertoire of melodies sung every week, educated chanters knew all these melodies by heart, and they learnt how to adapt the accentuation patterns to

3772-429: The book appear on a page of the Vatican website. The Latinitas Foundation was superseded by the Pontifical Academy for Latin ( Latin : Pontificia Academia Latinitatis ) in 2012. Latin remains an oft-used language of the Holy See and the Latin liturgical rites of the Catholic Church. Until the 1960s and still later in Roman colleges like the Gregorian, Catholic priests studied theology using Latin textbooks and

3854-428: The books Octoechos and Heirmologion had been collected earlier in a book called Troparologion or Tropologion . It already existed during the 6th century in the Patriarchate of Antiochia , before it became a main genre of the centers of an Octoechos hymn reform in the monasteries of Saint Catherine on Mount Sinai and Mar Saba in Palestine , where St. John Damascene (c. 676–749) and Cosmas of Maiuma created

3936-424: The canonical hours of the Syriac Orthodox Church and the Indian Orthodox Church are contained within the Shehimo breviary; the Coptic Orthodox Church of Alexandria has the Agpeya breviary and the Armenian Apostolic Church has the Sharagnots or Zhamagirk (cf. Octoechos (liturgy)#Armenian Šaraknoc' ). The Assyrian Church of the East has its own 7 canonical hours . In the Eastern Orthodox Church ,

4018-400: The chant book was used. The Sticherarion did not only include the book Octoechos , but also the books Menaion , Triodion and Pentecostarion . Certain stichera of the other books, stichera prosomoia which rather belonged to an oral tradition, because they were later composed by using the avtomela written in the book Parakletike . The early prosomoia composed by Theodore

4100-460: The church history of Armenia and Georgia preceded the Byzantine imperial age about 50 years and both traditions were more oriented to the Patriarchates of Antioch and Jerusalem. This section describes Oriental and Caucasian hymnals as they have been used by Armenians until the genocide by the end of the Ottoman Empire, and as they are still used among Orthodox Christians in Syria, Persia, Armenia and Georgia. The Tropologion developed also in Syria and

4182-446: The cycle does not actually begin on Easter day, but counts backwards from Easter Sunday to the First Sunday in Lent, which is always Forth Side, regardless of what mode the previous day was. Each mode of the oot tzayn has one or more tartzwadzk‘ (auxiliary) modes. The Šaraknoc' is the book which contains the Šarakan , or Šaragan ( Canons ), hymns which constitute the substance of the musical system of Armenian liturgical chant in

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4264-442: The development of hymnography and the cathedral rite of Jerusalem. Other hymn books developed between the 7th and the 11th centuries starting from the Hagiopolitan hymn reform of 692. They contain stichera, kontakia all kinds of troparia and canons without being necessarily dependent on the tradition of Byzantine chant and later developments of the Stoudios Monastery since the 9th century. The reason of this independence is, that

4346-412: The eight modes is the Beth Gazo d-ne`motho , or "Treasury of Chants." In the Armenian Apostolic Church , the system of eight modes is referred to as oot tzayn (eight voices). Although there is no structural relation between the Greek and Armenian modes, the division into "authentic" and "plagal" modes is parallel. In Armenian terminology, the "Authentic" modes are referred to as "Voice" ( Tzayn ) and

4428-440: The eight modes. Originally, these were Psalms and Biblical Canticles that were chanted during the services. A Sharagan was composed of verses which were interspersed between the scriptural verses. Eventually, the Šarakan replaced the biblical text entirely. In addition, the eight modes are applied to the psalms of the Night office, called Kanonaklookh (Canon head). the Armenian Church also makes use of other modes outside of

4510-417: The eight-tone music system—although they always do use the book Octoechos —rather singing all hymns in the same scale but with different melodies for each tone for each of several types of classifications of hymns. Although the Georgian Iadgari is not the oldest manuscript among the complete tropologia which could be preserved until the present day, the Iadgari offers the most complete insight into

4592-402: The emperors Leo VI and Constantine VII (10th century) as well as numerous anonymous authors. This reduced version was simply called Octoechos and it was often the last part of the sticherarion , the new notated chant book of the reformers. Until the 14th century the book Octoechos, as far as it belonged to the Sticherarion , was ordered according to hymn genre of the repertoire. Later

4674-534: The entire Bible, in the Douay version, verse by verse, accompanied by the Vulgate Latin of each verse. In 1976, the Latinitas Foundation ( Opus Fundatum Latinitas in Latin) was established by Pope Paul VI to promote the study and use of Latin. Its headquarters are in Vatican City . The foundation publishes an eponymous quarterly in Latin. The foundation also published a 15,000-word Italian-Latin Lexicon Recentis Latinitatis ( Dictionary of Recent Latin ), which provides Latin coinages for modern concepts, such as

4756-597: The invention of printing and the completion and wide distribution of the rather large 12-volume Menaion—, but portions of the Octoechos (e.g., the last three stichera following "Lord, I have cried," the Hesperinos psalm 140 ) are seldom used nowadays and they are often completely omitted in the currently printed volumes. Even before a direct exchange between Slavic monks and monks of the Stoudios Monastery, papyrus fragments offer evidence of earlier translations of Greek hymns. The early fragments show that hymns and their melodies developed independently in an early phase until

4838-675: The kontakion for Christmas is recited today with a simple melody in a rather sophisticated heirmologoc melos of echos tritos; its most important part is the conclusion called "ephymnion" (in italic characters) which uses one and the same melody for all kontakia of the same echos (at the end of the prooimion as well as at the end of each following oikos): Ἡ Παρθένος σήμερον τὸν ὑπερούσιον τίκτει καὶ ἡ γῆ τὸ σπήλαιον τῷ ἀπροσίτῳ προσάγει, Ἄγγελοι μετά ποιμένων δοξολογούσι, Μάγοι δὲ μετά ἀστέρος ὁδοιπορούσιν, δι’ ἡμάς γὰρ ἐγεννήθη παιδίον νέον, ὁ πρὸ αἰώνων Θεός. A hymn may more or less imitate an automelon melodically and metrically—depending, if

4920-431: The language of instruction in many seminaries was also Latin, which was seen as the language of the Church Fathers. The use of Latin in pedagogy and in theological research, however, has since declined. Nevertheless, canon law requires for seminary formation to provide for a thorough training in Latin, though "the use of Latin in seminaries and pontifical universities has now dwindled to the point of extinction." Latin

5002-425: The literal translation of the hymns. The school represented by Kliment of Ohrid , Naum , or Constantine of Preslav endeavoured to match the Greek text in the number of syllables in the hymns and to preserve the verse structure indicated by the corresponding neumes, but the resulting meaning of the hymns could change so considerably that, in certain cases, the only aspect the original and the translation had in common

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5084-399: The needs of Christian hymnography. Then John of Damascus started a new, third period in the history of Church singing. He introduced what is known as the osmoglasie — a system of singing in eight tones, or melodies —, and compiled a liturgical singing book bearing the title "Ochtoechos," which literally signifies "the book of the eight tones." The earliest version of a Tropologion dedicated to

5166-483: The official language of the Catholic Church. The Second Vatican Council (1962–1965) decreed that the Mass would be translated into vernacular languages. The Church produces liturgical texts in Latin, which provide a single clear point of reference for translations into all other languages. The same holds for the texts of canon law . Pope Benedict XVI gave his unexpected resignation speech in Latin. The Holy See has for some centuries usually drafted documents in

5248-444: The printed texts of the hymns while singing out of other text books like the menaion . The Great Octoechos ( ὀκτώηχος ἡ μεγάλη ), or Parakletike , contains proper office hymns for each weekday. The earliest state of a Great Octoechos collection are Mss. gr. 1593 and 776 of the Library at Saint Catherine's Monastery which had been identified as belonging to one manuscript ( ET-MSsc Ms. Gr. 776 & 1593 about 800). The hymns of

5330-475: The repertoire of Octoechos was created by Severus of Antioch , Paul of Edessa and John Psaltes between 512 and 518. The Tropologion was expanded upon by St. Cosmas of Maiuma († 773), Theodore the Studite († 826) and his brother Joseph of Thessalonica († 832), Theophanes the Branded (c. 775–845), the hegoumenai and hymnographers Kassia (810-865) and Theodosia , Thekla the Nun , Metrophanes of Smyrna († after 880), Paul, Metropolit of Amorium , and by

5412-406: The repertoire of hymns sung during the celebrations of the Sunday Office . Many hymns in the Octoechos, such as Kathismata , Odes, and Kontakia are set in a strict meter —a fixed number of syllables with particular stress patterns, consistent throughout multiple verses. Complex poems are written with syllabic patterns matching the meter of a familiar hymn written prior. One example of such

5494-399: The same octave species like glas 1–4, but their final notes were a fifth lower on the bottom of the pentachord with respect to the finales of the kyrioi on the top of each pentachord, the melodic range composed in the plagioi was usually smaller. There was an alternative tonal system based on the obihodniy zvukoryad which was used in the Northern Slavic reception in Novgorod. It was based on

5576-457: The standards of Latin writing in France, prescribed a pronunciation based on a fairly literal interpretation of Latin spelling. For example, in a radical break from the traditional system, a word such as ⟨ viridiarium ⟩ 'orchard' now had to be read aloud precisely as it was spelled rather than */verdʒjær/ (later spelled as Old French vergier ). The Carolingian reforms soon brought the new Church Latin from France to other lands where Romance

5658-422: The subsequent Palm Sunday . Each day of the week has a distinct theme for which hymns in each tone are found in the texts of the Octoechos. During this period, the Octoechos is not sung on weekdays and it is furthermore not sung on Sundays from Palm Sunday through the Sunday of All Saints. After Pentecost, the singing of the Great Octoechos on weekdays continued until Saturday of Meatfare Week, on Sundays there

5740-402: The text has exactly the same number of syllables with the same accents as those of verses in the corresponding automelon. Such a hymn was usually called sticheron prosomoion or in the case of kontakion, kontakion prosomoion , the echos and opening words of the model (a sticheron avtomelon or in this particular case the prooimion of the Nativity kontakion) were usually indicated. For example,

5822-452: The thematic structure of the stichera anastasima which had to be sung during Hesperinos on Saturday and during Orthros on Sunday, were emphasised and ordered according to the eight echoi, each of the eight parts structured according to the order, as they had to be sung during the evening and morning service. They became a well structured book for the daily use of chanters like the later book Anastasimatarion or in Slavonic Voskresnik . Since

5904-493: The traditional written form of the latter. For instance, in ninth-century Spain ⟨ saeculum ⟩ was simply the correct way to spell [sjeɡlo] , meaning 'century'. The writer would not have actually read it aloud as /sɛkulum/ any more than an English speaker today would pronounce ⟨knight⟩ as */knɪxt/ . The spoken version of Ecclesiastical Latin was created later during the Carolingian Renaissance . The English scholar Alcuin , tasked by Charlemagne with improving

5986-638: The treatise could still have introduced the book Tropologion . The earliest papyrus sources of the Tropologion can be dated to the 6th century: Choral singing saw its most brilliant development in the temple of Holy Wisdom in Constantinople during the reign of Emperor Justinian the Great. National Greek musical harmonies, or modes — the Dorian, Phrygian, Lydian, and Mixolydian modes — were adapted to

6068-479: The vernacular has predominated since the liturgical reforms that followed the Second Vatican Council: liturgical law for the Latin Church states that Mass may be celebrated either in Latin or another language in which the liturgical texts, translated from Latin, have been legitimately approved. The permission granted for continued use of the Tridentine Mass in its 1962 form authorizes use of

6150-699: The vernacular language in proclaiming the Scripture readings after they are first read in Latin. In historic Protestant churches, such as the Anglican Communion and Lutheran churches , Ecclesiastical Latin is occasionally employed in sung celebrations of the Mass . until 75 BC Old Latin 75 BC – 200 AD Classical Latin 200–700 Late Latin 700–1500 Medieval Latin 1300–1500 Renaissance Latin 1300– present Neo-Latin 1900– present Contemporary Latin Octoechos (liturgy)#Armenian Šaraknoc' The book Octoechos (from

6232-521: Was adopted in Iberia and Italy a couple of centuries afterwards. As time passed, pronunciation diverged depending on the local vernacular language, giving rise to even highly divergent forms such as the traditional English pronunciation of Latin , which has now been largely abandoned for reading Latin texts. Within the Catholic Church and in certain Protestant churches, such as the Anglican Church ,

6314-594: Was another cycle organised by the eleven heothina with their exaposteilaria and their theotokia . In the daily practice the prosomeia of the Octoechos are combined with idiomela from the other books: On the fixed cycle, i.e. , dates of the calendar year, the Menaion and on the movable cycle, according to season, the Lenten Triodion (in combination from the previous year's Paschal cycle). The texts from these volumes displace some of those from

6396-602: Was called in Syriac Tropligin . A Syriac translation of the "Octoechos of Antioch", tropologion created by Severus of Antioch, Paul of Edessa and John Psaltes (early sixth century), was copied in 675, but still during the 9th century Tropligins were organised in a similar way like the Georgian Iadgari . The Syriac Orthodox Church today still makes use of a system of eight modes (usually classified as makam ). Each hymn ( Syriac : qolo , plural: qole )

6478-581: Was spoken. The use of Latin in the Western Church continued into the Early modern period . One of Martin Luther 's tenets during the Reformation was to have services and religious texts in the common tongue , rather than Latin, a language that at the time, many did not understand. Protestants refrained from using Latin in services, however Protestant clergy had to learn and understand Latin as it

6560-598: Was still spoken in recent international gatherings of Catholic leaders, such as the Second Vatican Council , and it is still used at conclaves to elect a new Pope . The Tenth Ordinary General Assembly of the Synod of Bishops in 2004 was the most recent to have a Latin-language group for discussions. Although Latin is the traditional liturgical language of the Western (Latin) Church , the liturgical use of

6642-706: Was the language of higher learning and theological thought until the 18th century. After the Reformation , in the Lutheran churches , Latin was retained as the language of the Mass for weekdays, although for the Sunday Sabbath, the Deutsche Messe was to be said. In Geneva , among the Reformed churches , "persons called before the consistory to prove their faith answered by reciting the Paternoster ,

6724-467: Was the prescribed music, i.e. , the indicated melos and echos. On the other hand, the later translations during the missions in Russia had their emphasis on a literal translation of the texts, but this resulted in altering the metrical structure given by the avtomela and the heirmoi so much that the music had to be recomposed. Another difference between the two Slavic receptions was the tonal system. Since

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