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61-594: This is the now accepted meaning in the Latin Church . In the Eastern Orthodox Church , the nearest equivalent to the martyrology are the Synaxaria and the longer Menaia , both sometimes known as Menologia . Simple martyrologies only enumerate names. Historical martyrologies, also sometimes called passionaries , also include stories or biographical details. The martyrology, or ferial , of

122-452: A form better adapted for practical liturgical use. In certain points, however, Usuard reverted to a Lyonese recension of Bede 's augmented Martyrology , which was attributed to the archdeacon Florus of Lyon . The text of Usuard's Martyrologium was edited by Jacques Bouillart (Paris, 1718) from manuscript Latini 13745 at Paris, which, if not the autograph of the author, dates at any rate from his time. A still more elaborate edition

183-555: A large number of them, from the ninth century. It may be said that their chief sources are, besides the Hieronymian , accounts derived from the Acts of the martyrs and some ecclesiastical authors. Of the best-known historical martyrologies, the oldest go under the names of: The most famous of all is that of Usuard (c. 875), Martyrology of Usuard , on which the Roman martyrology

244-698: A particular Church". "Church or rite" is also used as a single heading in the United States Library of Congress classification of works. Historically, the governing entity of the Latin Church (i.e. the Holy See ) has been viewed as one of the five patriarchates of the Pentarchy of early Christianity , along with the patriarchates of Constantinople , Alexandria , Antioch , and Jerusalem . Due to geographic and cultural considerations,

305-559: A schism which was not analogous since it was not based upon the same historical factors and involved far more profound theological dissent from the teaching of the totality of previously existing historical Christian churches. Until 2005, the pope claimed the title " patriarch of the West "; Benedict XVI set aside this title. Following the Islamic conquests , the Crusades were launched by

366-400: A whole, have been studied by Quentin (1908). There are also numerous editions of calendars or martyrologies of less universal interest, and commentaries upon them. Mention ought to be made of the famous marble calendar of Naples . The critical study of martyrologies is rendered difficult by the multitude and the disparate character of the elements that compose them. Early researches dealt with

427-600: Is a work by Usuard , a monk of the Benedictine abbey of Saint-Germain-des-Prés . The prologue is dedicated to Charles the Bald indicating that it was undertaken at that monarch's instigation. It was apparently written shortly before the author's death in 875. The martyrology enjoyed consistent success throughout the Middle Ages, as evidenced by numerous surviving manuscripts. This martyrology synthesizes elements of

488-865: Is also known as the Western Church ( Latin : Ecclesia Occidentalis ). It is also known as the Roman Church ( Latin : Ecclesia Romana ), the Latin Catholic Church , and in some contexts as the Roman Catholic Church (though this name can also refer to the Catholic Church as a whole). One of the pope's traditional titles in some eras and contexts has been the Patriarch of the West . The Latin Church

549-468: Is impossible to understand it. With the exception of a few traces of borrowings from the Passions of the martyrs , the compilation is in the form of a simple martyrology. There were three manuscript versions: those of Bern, Wolfenbuttel. and Echternach. The latter is thought to be the earliest, based on a copy possibly brought to England by Augustine of Canterbury in 597, and preserved in a manuscript at

610-488: Is necessarily a member of a particular church. A person also inherits, or "is of", a particular patrimony or rite. Since the rite has liturgical, theological, spiritual and disciplinary elements, a person is also to worship, to be catechized, to pray and to be governed according to a particular rite. Particular churches that inherit and perpetuate a particular patrimony are identified by the metonymy "church" or "rite". Accordingly, "Rite" has been defined as "a division of

671-499: Is preserved to us in innumerable manuscripts , of which Henri Quentin gives a partial list ( Martyrologes historiques , 1908, pp. 675–7). The full story of the relation of the texts was unravelled for the first time by Quentin, and the evolution of the early medieval martyrologia culminating in Usuard's work was told by Quentin in the book just cited. Usuard provided what was substantially an abridgement of Ado 's Martyrology in

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732-517: Is referred to as the Gallican Rite, used in Gaulish or Frankish territories. This was a conglomeration of varying forms, not unlike the present Hispano-Mozarabic Rite in its general structures, but never strictly codified and which from at least the seventh century was gradually infiltrated, and then eventually for the most part replaced, by liturgical texts and forms which had their origin in

793-399: Is the mind of the Catholic Church that each individual Church or Rite should retain its traditions whole and entire and likewise that it should adapt its way of life to the different needs of time and place" and spoke of patriarchs and of "major archbishops, who rule the whole of some individual Church or Rite". It thus used the word "Rite" as "a technical designation of what may now be called

854-695: The Abbey of Echternach , founded by the English missionary Willibrord . The Martyrologium Hieronymianum Epternacense , now in the Bibliothèque Nationale in Paris, is thought to have been written in the early eighth century as an Insular version of the "Hieronymianum", compiled from two separate copies. In some instances the feast is misplaced by a day. Also known as the Echternach recension, it

915-702: The Archdiocese of Milan , in Italy , and much closer in form, though not specific content, to the Roman Rite; and the Carthusian Rite , practised within the strict Carthusian monastic Order , which also employs in general terms forms similar to the Roman Rite, but with a number of significant divergences which have adapted it to the distinctive way of life of the Carthusians. There once existed what

976-732: The Congregation for the Oriental Churches (in the areas in its charge, even for the appointment of Latin bishops). The Congregations generally work from a "terna" or list of three names advanced to them by the local church, most often through the Apostolic Nuncio or the Cathedral Chapter in those places where the Chapter retains the right to nominate bishops. Usuard The Martyrology of Usuard

1037-720: The Dominican rite, and perhaps still other rites of which I am not aware. Today, the most common Latin liturgical rites are the Roman Rite —either the post- Vatican II Mass promulgated by Pope Paul VI in 1969 and revised by Pope John Paul II in 2002 (the "Ordinary Form" ), or the 1962 form of the Tridentine Mass (the "Extraordinary Form"); the Ambrosian Rite ; the Mozarabic Rite ; and variations of

1098-855: The Latin liturgical rites on 24 October 1998: Several forms of the Latin rite have always existed, and were only slowly withdrawn, as a result of the coming together of the different parts of Europe. Before the Council there existed, side by side with the Roman rite , the Ambrosian rite , the Mozarabic rite of Toledo , the rite of Braga , the Carthusian rite , the Carmelite rite, and best known of all,

1159-626: The Latin liturgical rites , of which the Roman Rite is predominant. The Latin liturgical rites are contrasted with the liturgical rites of the Eastern Catholic Churches. The 1990 Code of Canons of the Eastern Churches defines the use within that code of the words "church" and "rite". In accordance with these definitions of usage within the code that governs the Eastern Catholic Churches ,

1220-614: The Martyrologe universel of Chatelain (1709). Examples of local martyrologies include: The Syriac martyrology discovered by Wright ( Journal of Sacred Literature , 1866) gives the idea of a general martyrology. Prior to Vatican II , the Martyrology was read publicly as part of the Roman Catholic Divine Office at Prime . It was always anticipated , that is, the reading for the following day

1281-569: The Roman Church in the middle of the fourth century still exists. It comprises two distinct lists, the Depositio martyrum and the Depositio episcoporum , lists most frequently found united. Among the Roman martyrs, mention is already made in the Ferial of African martyrs, namely, Perpetua and Felicity (March 7) and also Cyprian (September 14). The calendar of Carthage, which belongs to

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1342-698: The Roman Martyrology cannot be passed over in silence, the work having done much towards making known the historical sources of the compilations of the Middle Ages . In Vol. II for March of the "Acta Sanctorum" (1668) the Bollandists furnished new materials for martyrological criticism by their publication entitled Martyrologium venerabilis Bedæ presbyteri ex octo antiquis manuscriptis acceptum cum auctario Flori … . The results then achieved were in part corrected, in part rendered more specific, by

1403-632: The early modern period and subsequently, the Latin Church carried out evangelizing missions to the Americas , and from the late modern period to Sub-Saharan Africa and East Asia . The Protestant Reformation in the 16th century resulted in Protestantism breaking away, resulting in the fragmentation of Western Christianity , including not only Protestant offshoots of the Latin Church, but also smaller groups of 19th-century break-away Independent Catholic denominations . The historical part of

1464-445: The historical martyrologies . The chief works on the martyrologies are those of Heribert Rosweyde , who in 1613 published at Antwerp the martyrology of Ado ; of Sollerius, who produced a learned edition of Usuard; and of Fiorentini , who published in 1688 an annotated edition of the Martyrology of St Jerome. The critical edition of the latter by J. B. de Rossi and Louis Duchesne , was published in 1894. The notes of Baronius on

1525-881: The historical martyrologies . It is in sum the Martyrology of Usuard , which was also still the title of an incunabula edition for use in Rome, completed by the "Dialogues" of Pope Gregory I and the works of some of the Church Fathers, and for the Greek saints by the catalogue known as the Menologion of Sirlet . The editio princeps appeared at Rome in 1583, under the title: Martyrologium romanum ad novam kalendarii rationem et ecclesiasticæ historiæ veritatem restitutum, Gregorii XIII pont. max. iussu editum . It bears no approbation. A second edition also appeared at Rome in

1586-581: The one true church as defined by the Four Marks of the Church in Catholic ecclesiology . The approximately 18 million Eastern Catholics represent a minority of Christians in communion with the pope, compared to well over 1 billion Latin Catholics. Additionally, there are roughly 250 million Eastern Orthodox and 86 million Oriental Orthodox around the world that are not in union with Rome. Unlike

1647-539: The pope ; the other 23 are collectively referred to as the Eastern Catholic Churches , and have approximately 18 million members combined. The Latin Church is directly headed by the pope in his role as the bishop of Rome , whose cathedra as a bishop is located in the Archbasilica of Saint John Lateran in Rome , Italy . The Latin Church both developed within and strongly influenced Western culture ; as such, it

1708-518: The vernacular . The predominant liturgical rite is the Roman Rite , elements of which have been practiced since the fourth century. There exist and have existed since ancient times additional Latin liturgical rites and uses , including the currently used Mozarabic Rite in restricted use in Spain, the Ambrosian Rite in parts of Italy, and the Anglican Use in the personal ordinariates . In

1769-518: The "Acta SS." in 1894. The medievalist Henri Quentin and Bollandist Hippolyte Delehaye collaborated on an annotated edition, Commentarius Perpetuus in Martyrologium Hieronymianum , (Brussels, in 1931); Quentin supplied the textual commentary and Delehaye the historical. There is another type of martyrology in which the name is followed by a short history of the saint. These are the historical martyrologies . There exists

1830-744: The Bishop of Rome and the Latin Church, following various theological and jurisdictional disputes in the centuries following the Council of Chalcedon in AD 451. These included notably the Nestorian Schism (431–544) ( Church of the East ), Chalcedonian Schism (451) ( Oriental Orthodoxy ), and the East-West Schism (1054) ( Eastern Orthodoxy ). The Protestant Reformation of the 16th century saw

1891-611: The Catholic Church as the names of Catholic titular sees , irrespective of the question of liturgical families. In the Catholic Church, in addition to the Latin Church—directly headed by the pope as Latin patriarch and notable within Western Christianity for its sacred tradition and seven sacraments — there are 23 Eastern Catholic Churches , self-governing particular churches sui iuris with their own hierarchies. Most of these churches trace their origins to

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1952-581: The Catholic Church in the West is called the Latin Church to distinguish itself from the Eastern Catholic Churches which are also under the pope's primacy . In historical context, before the East–West Schism in 1054 the Latin Church is sometimes referred to as the Western Church . Writers belonging to various Protestant denominations sometime use the term Western Church as an implicit claim to legitimacy. The term Latin Catholic refers to followers of

2013-428: The Catholic Church; they may continue as married priests. In the Latin Church, a married man may not be admitted even to the diaconate unless he is legitimately destined to remain a deacon and not become a priest. Marriage after ordination is not possible, and attempting it can result in canonical penalties. The Eastern Catholic Churches, unlike the Latin Church, have a married clergy. At the present time, Bishops in

2074-564: The Christian Church using a distinctive liturgy", or simply as "a Christian Church". In this sense, "Rite" and "Church" are treated as synonymous, as in the glossary prepared by the United States Conference of Catholic Bishops and revised in 1999, which states that each "Eastern-rite (Oriental) Church ... is considered equal to the Latin rite within the Church". The Second Vatican Council likewise stated that "it

2135-657: The Latin Church are generally appointed by the pope after hearing the advice of the various dicasteries of the Roman Curia , specifically the Congregation for Bishops , the Congregation for the Evangelization of Peoples (for countries in its care), the Section for Relations with States of the Secretariat of State (for appointments that require the consent or prior notification of civil governments), and

2196-571: The Latin Church is one such group of Christian faithful united by a hierarchy and recognized by the supreme authority of the Catholic Church as a sui iuris particular Church. The "Latin Rite" is the whole of the patrimony of that distinct particular church, by which it manifests its own manner of living the faith, including its own liturgy, its theology, its spiritual practices and traditions and its canon law. A Catholic, as an individual person,

2257-443: The Latin Church, the pope does not exercise a direct patriarchal role over the Eastern Catholic churches and their faithful, instead encouraging their internal hierarchies, which while separate from that of the Latin Church and function analogously to it, and follow the traditions shared with the corresponding Eastern Christian churches in Eastern and Oriental Orthodoxy. Cardinal Joseph Ratzinger (later Pope Benedict XVI) described

2318-422: The Roman Rite (such as the Anglican Use ). The 23 Eastern Catholic Churches employ five different families of liturgical rites. The Latin liturgical rites are used only in a single sui iuris particular church. Of other liturgical families, the main survivors are what is now referred to officially as the Hispano-Mozarabic Rite , still in restricted use in Spain; the Ambrosian Rite , centred geographically on

2379-415: The West from 1095 to 1291 in order to defend Christians and their properties in the Holy Land against persecution . In the long term the Crusaders did not succeed in re-establishing political and military control of Palestine, which like former Christian North Africa and the rest of the Middle East remained under Islamic control. The names of many former Christian dioceses of this vast area are still used by

2440-770: The diocese of Rome. Other former "Rites" in past times practised in certain religious orders and important cities were in truth usually partial variants upon the Roman Rite and have almost entirely disappeared from current use, despite limited nostalgic efforts at revival of some of them and a certain indulgence by the Roman authorities. Jus novum ( c.  1140 -1563) Jus novissimum ( c.  1563 -1918) Jus codicis (1918-present) Other Sacraments Sacramentals Sacred places Sacred times Supra-diocesan/eparchal structures Particular churches Juridic persons Philosophy, theology, and fundamental theory of Catholic canon law Clerics Office Juridic and physical persons Associations of

2501-431: The faithful Pars dynamica (trial procedure) Canonization Election of the Roman Pontiff Academic degrees Journals and Professional Societies Faculties of canon law Canonists Institute of consecrated life Society of apostolic life Canon law for the Latin Church is codified in the Code of Canon Law , of which there have been two codifications, the first promulgated by Pope Benedict XV in 1917 and

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2562-404: The faithful as models worthy of imitation." Latin Church God Schools Relations with: The Latin Church ( Latin : Ecclesia Latina ) is the largest autonomous ( sui iuris ) particular church within the Catholic Church , whose members constitute the vast majority of the 1.3 billion Catholics. The Latin Church is one of 24 churches sui iuris in full communion with

2623-437: The general question and succeeded in giving a reasonable solution, thanks to careful study of the manuscripts. As regards documents, the most important distinction is between local and general martyrologies. The former give a list of the festivals of some particular Church; the latter are the result of a combination of several local martyrologies. Certain compilations of a factitious character are also called martyrologies, e.g.

2684-399: The great work of Jean Baptiste du Sollier  [ ca ] , Martyrologium Usuardi monachi (Antwerp, 1714), published in parts in Vols. VI and VII for June of the "Acta Sanctorum." Although Du Sollier's text of Usuard is not beyond criticism, the edition surpasses anything of the kind previously attempted. Henri Quentin ( Les Martyrologes historiques du moyen âge , Paris, 1908) took up

2745-467: The late sixth. All known manuscripts of the text spring from this Gallican recension. Setting aside the additions it later received, the chief sources of the Hieronymian are a general martyrology of the Churches of the East, the local martyrology of the Church of Rome, a general martyrology of Italy, a general martyrology of Africa, and some literary sources, among them Eusebius . Victor De Buck ("Acta SS.", Octobris, XII, 185, and elsewhere) identified

2806-409: The latter patriarchates developed into churches with distinct Eastern Christian traditions. This scheme, tacitly at least accepted by Rome, is constructed from the viewpoint of Greek Christianity and does not take into consideration other churches of great antiquity which developed in the East outside the frontiers of the Roman Empire. The majority of Eastern Christian Churches broke full communion with

2867-410: The monks of the Abbey of Saint-Remi ). In 858, he went to Spain with his colleague Odilard monk to collect relics ; they returned with those martyrs George, Aurelius and Nathalie, Christians executed in Córdoba, Andalusia on 27 July 852. The account of this voyage, accompanied by miracles, was told by their colleague Aimoin Usuard also composed an obituary of the abbey of Saint-Germain-des-Prés,

2928-429: The mystery of Christ according to their capacity and are able to receive the body of Christ with faith and devotion." In the Eastern Churches these sacraments are usually administered immediately after baptism , even for an infant. Celibacy , as a consequence of the duty to observe perfect continence, is obligatory for priests in the Latin Church. An exception is made for married clergy from other churches, who join

2989-404: The notes took place under Pope Urban VIII and was published in 1630. Pope Benedict XIV was also interested in the Roman Martyrology : his Bull of 1748 addressed to John V, King of Portugal , was often included as a preface in printed copies of the Roman Martyrology . After the Second Vatican Council , a fully revised edition was promulgated in 2001, followed in 2005 by a version (bearing

3050-412: The old Martyrologium Hieronymianum , the martyrology of Ado of Vienne , and an enhanced version of that of Bede , attributed to the archdeacon Florus of Lyon . It contains eleven hundred saints' lives. The martyrology is a compilation upon which the later Roman Martyrology depended closely until the twentieth century; it remained throughout the Middle Ages the most famous document of its kind. It

3111-454: The other four patriarchates of the ancient pentarchy , but either never historically broke full communion or returned to it with the Papacy at some time. These differ from each other in liturgical rite (ceremonies, vestments, chants, language), devotional traditions, theology , canon law , and clergy , but all maintain the same faith, and all see full communion with the pope as bishop of Rome as essential to being Catholic as well as part of

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3172-422: The publication date of 2004) that adjusted a number of typographical errors that appeared in the 2001 edition and added 117 saints and blesseds canonized or beatified between 2001 and 2004, as well as a number of more ancient saints not included in the previous edition. "The updated Martyrology contains 7,000 saints and blesseds currently venerated by the Church, and whose cult is officially recognized and proposed to

3233-412: The relationship of the Hieronymian Martyrology to the Syriac Martyrology discovered by Wright. This is of assistance in recognizing the existence of a general martyrology of the East, written in Greek at Nicomedia , and which served as a source for the Hieronymian . This document is in poor condition. Proper names are distorted, repeated or misplaced, and in many places the text is so corrupt that it

3294-408: The same year. This was soon replaced by the edition of 1584, which was promulgated as official for the entire Roman rite of the Church by Pope Gregory XIII . Baronius revised and corrected this work and republished it in 1586, with the Notationes and the Tractatio de Martyrologio Romano . The Antwerp edition of 1589 was corrected in some places by Baronius himself. A new edition of the text and

3355-457: The second by Pope John Paul II in 1983. In the Latin Church, the norm for administration of confirmation is that, except when in danger of death, the person to be confirmed should "have the use of reason, be suitably instructed, properly disposed, and able to renew the baptismal promises", and "the administration of the Most Holy Eucharist to children requires that they have sufficient knowledge and careful preparation so that they understand

3416-426: The sixth century, contains a larger portion of foreign martyrs and even of confessors not belonging to that region of the Church. The most influential of the local martyrologies is the martyrology commonly called Hieronymian , because it is (pseudepigraphically) attributed to Jerome . It was presumably drawn up in Italy in the second half of the fifth century, and underwent recension in Gaul, probably at Auxerre , in

3477-404: Was adapted to the English Church, incorporating memorials for Augustine of Canterbury, Paulinus of York and others. In 1885 De Rossi and Duchesne published a memoir entitled Les sources du martyrologe hiéronymien (in Mélanges d'archéologie et d'histoire , V), which became the starting-point of a critical edition of the martyrology, published through their efforts in Vol. II for November of

3538-411: Was based. The first edition of the Roman martyrology appeared at Rome in 1583. The third edition, which appeared in 1584, was approved by Gregory XIII , who gave the Roman martyrology official status for the whole Church. In 1586, Baronius published his annotated edition, which in spite of its omissions and inaccuracies is a mine of valuable information. The historical martyrologies , taken as

3599-439: Was brought out by the Bollandist Father Jean-Baptiste Du Sollier . In the thirteenth century the Dominican Order adopted Usuard's as the basis for their own martyrology. Usuard (died 23 January 875) was a Benedictine monk at the Abbey of Saint-Germain-des-Prés and a Carolingian scholar. His name appears in a list of monks of Saint-Germain-des-Prés written around 841/847 (a declaration of spiritual association with

3660-406: Was in full communion with what is referred to as the Eastern Orthodox Church until the East-West schism of Rome and Constantinople in 1054. From that time, but also before it, it became common to refer to Western Christians as Latins in contrast to Byzantines or Greeks . The Latin Church employs the Latin liturgical rites , which since the mid-20th century are very often translated into

3721-418: Was read. By decree of Vatican II, the office of Prime was suppressed. A fully revised edition the Roman Martyrology was issued in 2001, with rubrics which allow the Martyrology to be proclaimed at the end of the celebration of Lauds or of one of the Little Hours , or apart from liturgical celebrations in community gatherings for meetings or meals. The model of the Roman Martyrology is directly derived from

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