Incoming.
After I finish recalibrating a master prompt for the project, I'm going to go ahead and try to translate all four volumes of Dom Prosper Guéranger's "Institutions liturgiques". Unless the new prompt really increases the token efficiency of the project, I would expect this to take ision and compute.
If any of those who objected when I previously mentioned this idea would like to stop me, go ahead and produce a hand translation of this text, because I've got to say, it's been 148 years since the completion of this incredibly influential work, and there's still no complete English translation whatsoever. Once I see yours, I'll be happy to remove the machine translation from public circulation.
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Available on my telegram:
The Veronese Sacramentary (Sacramentarium Veronense) — Complete English Translation
Edited by Leo Cunibert Mohlberg, O.S.B., in collaboration with Leo Eizenhöfer, O.S.B., and Petrus Siffrin, O.S.B.
Rome: Herder, 1966. Second, revised edition. Now available in English is one of the most important surviving sources for the history of the Roman liturgy: the "Sacramentarium Veronense", traditionally known as the "Leonine Sacramentary".
Preserved in a manuscript at the Chapter Library of Verona (Codex LXXXV [80]), the Veronese Sacramentary is generally regarded as the oldest surviving substantial collection of Roman liturgical prayers. Its contents preserve material originating principally in the fifth and sixth centuries, offering an extraordinary window into the worship, theology, and ecclesiastical life of ancient Rome.
Unlike the later Roman Missal, this collection is not a unified, officially promulgated liturgical book. Rather, it preserves numerous early Roman Mass formularies and prayers, including collects, prayers over the offerings, prefaces, prayers after Communion, and texts for major feasts, martyrs, ordinations, consecrations, and other ecclesiastical occasions.
Among the most fascinating features of the Veronese Sacramentary are its ancient prayers for Christmas, the Ascension, and Pentecost; its commemorations of the Roman martyrs, often associated with their burial places; its formularies for the seasonal fasts that developed into the Ember Days; and its prayers for the ordination of bishops, priests, and deacons, the consecration of virgins, marriage, and the blessing of the baptismal font. Particularly interesting are its numerous Eucharistic prefaces, which provide remarkable evidence of the theological richness and variety of early Roman worship. The collection also preserves traces of the doctrinal controversies, political circumstances, and ecclesiastical concerns of late antiquity. For contemporary Catholics, these texts offer an extraordinary opportunity to examine both the profound continuity and the historical development of the Roman liturgical tradition, comparing its earliest surviving prayers with those preserved, adapted, or restored in the traditional and contemporary editions of the Roman Missal.
This English translation reproduces the complete 1966 scholarly edition edited by Dom Leo Cunibert Mohlberg, including its extensive critical introduction, examination of the manuscript, historical and linguistic studies, liturgical texts, comparative apparatus, supplementary documents, indexes, and bibliography.
The edition is particularly valuable for studying the historical development of the Roman Rite, the origins of its euchological tradition, and the continuity and transformation of Roman liturgical prayer across the centuries.
About this translation: This is an unofficial, ChatGPT-assisted English translation of the 1966 critical edition. The 578-page PDF attempts to preserve the original edition's organization, pagination, scholarly apparatus, and textual references, making comparison with the original considerably easier. It has not received ecclesiastical approval or independent scholarly certification.
The Veronese Sacramentary (Sacramentarium Veronense) — Complete English Translation
Edited by Leo Cunibert Mohlberg, O.S.B., in collaboration with Leo Eizenhöfer, O.S.B., and Petrus Siffrin, O.S.B.
Rome: Herder, 1966. Second, revised edition. Now available in English is one of the most important surviving sources for the history of the Roman liturgy: the "Sacramentarium Veronense", traditionally known as the "Leonine Sacramentary".
Preserved in a manuscript at the Chapter Library of Verona (Codex LXXXV [80]), the Veronese Sacramentary is generally regarded as the oldest surviving substantial collection of Roman liturgical prayers. Its contents preserve material originating principally in the fifth and sixth centuries, offering an extraordinary window into the worship, theology, and ecclesiastical life of ancient Rome.
Unlike the later Roman Missal, this collection is not a unified, officially promulgated liturgical book. Rather, it preserves numerous early Roman Mass formularies and prayers, including collects, prayers over the offerings, prefaces, prayers after Communion, and texts for major feasts, martyrs, ordinations, consecrations, and other ecclesiastical occasions.
Among the most fascinating features of the Veronese Sacramentary are its ancient prayers for Christmas, the Ascension, and Pentecost; its commemorations of the Roman martyrs, often associated with their burial places; its formularies for the seasonal fasts that developed into the Ember Days; and its prayers for the ordination of bishops, priests, and deacons, the consecration of virgins, marriage, and the blessing of the baptismal font. Particularly interesting are its numerous Eucharistic prefaces, which provide remarkable evidence of the theological richness and variety of early Roman worship. The collection also preserves traces of the doctrinal controversies, political circumstances, and ecclesiastical concerns of late antiquity. For contemporary Catholics, these texts offer an extraordinary opportunity to examine both the profound continuity and the historical development of the Roman liturgical tradition, comparing its earliest surviving prayers with those preserved, adapted, or restored in the traditional and contemporary editions of the Roman Missal.
This English translation reproduces the complete 1966 scholarly edition edited by Dom Leo Cunibert Mohlberg, including its extensive critical introduction, examination of the manuscript, historical and linguistic studies, liturgical texts, comparative apparatus, supplementary documents, indexes, and bibliography.
The edition is particularly valuable for studying the historical development of the Roman Rite, the origins of its euchological tradition, and the continuity and transformation of Roman liturgical prayer across the centuries.
About this translation: This is an unofficial, ChatGPT-assisted English translation of the 1966 critical edition. The 578-page PDF attempts to preserve the original edition's organization, pagination, scholarly apparatus, and textual references, making comparison with the original considerably easier. It has not received ecclesiastical approval or independent scholarly certification.
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Part two
Nuptial Blessing — printed page 140
Christmas and Eucharistic Theology — printed page 159
Nuptial Blessing — printed page 140
Christmas and Eucharistic Theology — printed page 159
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@AlaphridusO if you want to give a look over on this and tell me if the Latin looks fine I would appreciate it. I don't see anything grievous but my Latin isn't half as good as yours.
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After I finish recalibrating a master prompt for the project, I'm going to go ahead and try to translate all four volumes of Dom Prosper Guéranger's "Institutions liturgiques". Unless the new prompt really increases the token efficiency of the project, I would expect this to take ision and compute.
If any of those who objected when I previously mentioned this idea would like to stop me, go ahead and produce a hand translation of this text, because I've got to say, it's been 148 years since the completion of this incredibly influential work, and there's still no complete English translation whatsoever. Once I see yours, I'll be happy to remove the machine translation from public circulation.
If any of those who objected when I previously mentioned this idea would like to stop me, go ahead and produce a hand translation of this text, because I've got to say, it's been 148 years since the completion of this incredibly influential work, and there's still no complete English translation whatsoever. Once I see yours, I'll be happy to remove the machine translation from public circulation.
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CTrefugees retweeted
Religion for credulous medieval peasants and primitive tribals. This is so embarrassing.
I swear there's some ongoing concerted effort to make Catholics seem ridiculous which these people are a part of.
I swear there's some ongoing concerted effort to make Catholics seem ridiculous which these people are a part of.
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CTrefugees retweeted
It’s completely over for Brazil. The country will now experience Brazilification and turn into a terrible third world country like Brazil.
BREAKING: Lula overtakes Bolsonaro in Brazil's presidential election odds, now favored to hold on to power.
70% chance.
🔗 polymarket.com/r/Brazil26
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Mostly black men in rap music and people have been complaining about that tendency in rap music since it started and to such degree that I think it is to a certain extent transformed the genre.
Men are so dramatic about being called useless when women are repeatedly referred to as “bitches” and “hoes” in songs and say nothing. Apparently, misogyny is entertainment, but the moment men get a taste of the same contempt, it’s suddenly a societal crisis.
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CTrefugees retweeted
Since vitalism is false by the way, the idea that the set of sensual things are life affirming is literally retarded. We are little sets of transient outposts agains entropy. Our entire work is to preserve our ordered-ordering substance against dionysian dissipation and death.
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Nietzsche only thinks the sensual is "life giving" because he's literally a cripple- like a drunk who thinks that life is in a bottle of whiskey. His followers all tend to suffer resentment of restraint and order for various reasons and so follow him on the matter.
The Jedi actually deserved to go extinct. Their entire ideology is inherently antithetical to life itself.
You’re not allowed to have attachments, show emotion, love anyone, be passionate about anything, or embody really any of the qualities that make a sentient living being a
Anything that’s life giving is attacked for being associated with the Sith, who would otherwise be completely correct about everything if it weren’t for their over the top cruelty and cartoonish villainy.
The entire core tenets of the Jedi Order almost perfectly match the late-stage liberal fantasy of a world where existential divisions are all papered over and everyone and everything is forcibly dissolved into a universalist soup managed by a supposedly apolitical priestly caste who wield absolute power while lying through their teeth about how they’re just defenders of democracy.
And like all Liberal orders, the Jedi are so dogmatically committed to the false promise of universalism, neutrality, proceduralism, and “balance” (aka not taking your own side) that they can’t see any existential threats until it is far too late.
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Since vitalism is false by the way, the idea that the set of sensual things are life affirming is literally retarded. We are little sets of transient outposts agains entropy. Our entire work is to preserve our ordered-ordering substance against dionysian dissipation and death.
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