DECRETO 2615 DE 1991 PDF

Secretaria de Estado da Ciência, Tecnologia e Ensino Superior do. Estado do Paraná Sudoeste. Centro-Sul. Sudeste. Metropolitana de Curitiba. Re g iã o. Porcentagem. 3, 2, Private REPÚBLICA, Presidência da (b), Decreto-Lei Nº de 25 de fevereiro de Disponível em. Procedimientos Constitucionales, Decreto Legislativo N. (El Salvador), (Book IV, Instituciones de Garantia) (habeas corpus); . CONSTITUClON POLITICA DE COLOMBIA [C.P.], 20 de Julio de , art. Os dados foram tratados através de análises bivariadas e de conteúdo. de novos mecanismos de gestão privada nos hospitais públicos (Decreto‑Lei n. of rescue; Hadorn, ) que sustenta que a sociedade tem o dever ético de fazer .. 2, (0,). ,5. (0,). P7. Choicism. ,0. (0,). 2, (0,).

DECRETO 2615 DE 1991 PDF

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DECRETO 2615 DE 1991 PDF

Columbia University, New York, during autumn of Individual Rights and Strategic Interaction working paper.


Even within separate kingdoms liturgical uniformity was unusual; the Gallican rite, in particular, embraced many local traditions.

Only in the Visigothic Church in the second half of the 7th century did the bishops of Toledo assume authority over the Old Spanish liturgy and demanded uniformity of worship throughout the kingdom. The Anglo-Saxon Church established by Augustine of Canterbury in is thought to have decreto 2615 de 1991 a mixture of rites derived mainly from the Irish, Gallican and Roman Churches Cubitt, Fbut by the mid-8th century uniformity of liturgy was demanded by the archbishop of Canterbury.

At the Council of Clovesho in it was declared that the Anglo-Saxon Church should follow the same liturgy as practised in Rome. In particular, the Anglo-Saxons revered Gregory the Great as the founder of their Church, and by the 8th century they also regarded him as the source of their decreto 2615 de 1991.

The emulation of the Roman rite by the Anglo-Saxons is particularly significant for the history of Western plainchant, for it is clear that their desire for conformity with Rome was not limited to the texts of the rite but also extended to its music, although it is impossible to judge the extent to which such ideals were enforced in practice.

Furthermore, it is likely that the legend of Gregory the Great as the author of the chant repertory which bears his name may have its origins in the English Church Hiley, C, pp.

An important means by which the Carolingians pursued their ideal of religious unity was through the promotion of uniformity in worship.

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They aimed to replace the diverse Gallican traditions by a single rite — that of the Roman Church see Vogel, F and The first attempt to standardize the liturgy of the Decreto 2615 de 1991 Church occurred during the reign of Pippin the Short and was probably implemented under his direction.

One of its earliest surviving examplars is the Gellone Sacramentary F-Pn lat. Although copies of decreto 2615 de 1991 8th-century Gelasian Sacramentary were disseminated widely and rapidly, their presence only exacerbated the liturgical confusion in the Carolingian Church.

Under Charlemagne, therefore, a second sacramentary was declared the standard Mass book of the Frankish Church. The book sent by Pope Hadrian I —95which arrived in Francia some time between andwas deposited in the palace library as an exemplar from which further copies could be made.

This manuscript carries the title: The Hadrianum, however, proved to be unsatisfactory in two respects. Secondly, the Hadrianum was a papal sacramentary, that is, a book containing the prayers recited by the pope at stational masses, and as such it gave no formularies for the Sundays after Epiphany, Easter and Pentecost, neither did it provide prayers for the special liturgies for funerals, votive masses etc.

Benedict not only carefully distinguished his own work from the text of the original Hadrianum but also decreto 2615 de 1991 between the prayers he thought were composed by Gregory the Great and those that were later Roman additions. The Hadrianum and its supplement did not immediately replace the other sacramentaries still circulating in Francia in the early 9th century, but it eventually supplanted the other texts to become the standard Mass book of the Frankish Church and was the decreto 2615 de 1991 known to the most important liturgical commentators of the 9th century, including Amalarius of Metz c—c and Walahfrid Strabo c— For an edition of the Hadrianum and its supplement, see Deshusses, F— Although most of the documentary sources for the Carolingian Church reforms concern the romanization of the sacramentary and the other liturgical texts, there is also evidence that the same ideals shaped the development of plainchant under the early Carolingians.

DECRETO 2615 DE 1991 PDF

The earliest descriptions of the reform of chant were written during the reign of Decreto 2615 de 1991, but several of them date the beginnings of the policy of replacing Gallican melodies with those of Rome to the reign of Pippin, in particular to the visit of Pope Stephen II to Francia in —4. Chrodegang also established a stational liturgy based on the papal rite and formed a schola cantorum to perform the chant Andrieu, F ; this was probably the first such choir to be introduced into Francia see McKinnon, F Under Charlemagne a number of royal decrees promoted and enforced the Roman rite and its chant throughout Francia.

In order to further knowledge of Roman chant scholae cantorum were established in several cathedrals and monasteries and royal envoys missi were sent to decreto 2615 de 1991 to ensure that the liturgy and its chant were correctly performed.

DECRETO 2615 DE 1991 PDF

While the texts of the Roman liturgy could be introduced into Frankish churches by the dissemination of manuscripts, the learning of Roman chant must have been a much more difficult process, for without notation music could only have been transmitted orally.

This raises several important questions about decreto 2615 de 1991 success of Frankish attempts to introduce Roman chant and the nature of the relationship between the music sung in Rome in the late 8th and early 9th centuries and that sung in Francia at the same time.

The Carolingian belief that Gregory was the source of their chant was stated at the head of the earliest extant Frankish chant book, the Mont Blandin Antiphoner B-Br lat. The same belief was also enshrined in the hexameter verses that prefaced many medieval chant books, among the earliest of which is the Monza Cantatorium I-MZ CIX; ed.

By the time the Hartker Antiphoner was copied c— the legend had developed into the story that the melodies of plainchant were decreto 2615 de 1991 to the Pope by the Holy Spirit in the form of a dove fig. X; from PalMus, 2nd ser.