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ENGLISH

I say to you, the hour is coming and is now, when the dead shall hear the voice of the Son of God; and those who hear them will live ^[4]. For as the Father has life in himself, so he gave to the Son to have life in himself ^[5], and gave him authority also to administer judgment, because he is the Son of man^[6].  Do not marvel at this, for the hour is coming when all who are you God’s words… … It is good to trust in the Lord, (better) than trusting in people. It is good to hope in the Lord (better) than to hope in princes. According to John at that time: Now there was a sick man named Lazarus from Bethany, in the village of Mary and her sister Martha. But it was Mary who anointed the Lord with ointment and

DEUTSCH

ich sage euch: Es kommt die Stunde und ist schon jetzt da, dass die Toten die Stimme des Gottessohnes hören werden; und die sie hören werden, die werden leben^[7].

Denn wie der Vater das Leben in sich selbst trägt, also hat er dem Sohn gegeben, das Leben zu haben in sich selbst^[8], und hat ihm Macht gegeben, auch das Urteil zu fällen, darum dass er des Menschen Sohn ist^[9].

Verwundert euch dessen nicht, denn es kommt die Stunde, in welcher alle, die in …

bist du Gottes Worte …

… Gut ist es, zu vertrauen auf den Herrn, (besser) als zu vertrauen auf den Menschen. Gut ist es, zu hoffen auf den Herrn, (besser) als zu hoffen auf Fürsten.

Laut Johannes in jener Zeit:

Es lag aber einer krank mit Namen Lazarus, von Bethanien, in dem Dorfe Marias und ihrer Schwester Martha. Maria aber war, die den Herrn gesalbt hat mit Salbe und

ROMÂNĂ

căci vă spun vouă: va veni timpul, și a venit deja, când morții vor auzi glasul Fiului lui Dumnezeu; iar cei ce îl vor auzi, ei vor trăi^[10].

Căci, după cum Tatăl are viață în Sine, tot așa i-a dat Fiului să aibă viață în Sine^[11] și i-a dat și putere să judece, pentru că este Fiul omului^[12]. Nu vă mirați de aceasta, căci vine ceasul când toți cei care sunteți… cuvintele lui Dumnezeu…

…Este bine să te încrezi în Domnul, (mai bine) decât să ai încredere în oameni. Este bine să nădăjduiești în Domnul, (mai bine) decât să nădăjduiești în prinți.

După Ioan, în acele timpuri: un om bolnav, numit Lazăr, din Betania, zăcea bolnav în satul Mariei și al surorii ei Marta.

Dar Maria a fost cea care l-a uns pe Domnul cu mir şi

SRPSKI

Kažem vam: dolazi čas i već je sada došao, da će mrtvi čuti glas Sina Božijeg; i oni koji ga budu čuli, oni će oživeti. Jer kao što Otac ima život u sebi, tako dade i sinu da ima život u sebi, i dade mu moć da presuđuje jer je Sin čovečiji.

Nemojte se iznenaditi jer dolazi trenutak u kojem svi koji u^[13] …, ti si Božija reč …

… Bolje je uzdati se u Gospoda, nego da verujemo ljudima.

Bolje je nadati se u Gospoda, nego polagati nade u prinčeve^[14].

Po Jovanu u to vreme: A beše jedan bolesnik po imenu Lazar, iz Vitanije, u selu Marije i njene sestre Marte. Marija je bila ta koja je pomazala Gospoda mirom^[15]

[1] Evangelium secundum Joannem 5.25-28.

[2] Ps 117, 8-9.

[3] Evangelium secundum Joannem 11,1-2.

[4] Evangelium secundum Joannem 5.25-28.

[5] Psalm 117, 8-9.

[6] Evangelium secundum Joannem 11,1-2.

[7] Evangelium secundum Joannem 5.25-28.

[8] Psalm 117, 8-9.

[9] Evangelium secundum Joannem 11,1-2.

[10] Evangelium secundum Joannem 5.25-28.

[11] Psalm 117, 8-9.

[12] Evangelium secundum Joannem 11,1-2.

[13] Prevod: Luther 1912.

[14] Prevod: Bernhard Schmid, Rothenburg.

[15] Prevod: Luther 1912.

A book used for liturgical services and mass (Misa cantatae) by a priest, but usually by a bishop, containing all and only the words spoken or sung by him.

The sacramentary scrolls contain Roman texts written between the 6th and 13th century, being grouped into three categories:

–          Leonine Sacramentaries;

–          Gelasian Sacramentaries;

–          Gregorian Sacramentaries.

Because of that, presupposing that the celebrant is normally a bishop, it also usually supplies the texts for ordinations, at the consecration of a church and altar and many exorcisms, blessings, and consecrations that were later included in the Pontifical and Ritual book. Compared to a missal, which carries all texts and readings read by the priest and others during Mass, a Sacramentary omits the texts and readings said by everyone other than the priest, but also includes texts for services other than Mass.

The oldest of them is the „Leonine Sacramentary”. Just one manuscript of it is known, written in the seventh century, found in the library of the cathedral chapter of Verona and published by Joseph Bianchini in 1735.

It was attributed arbitrarily by him to Pope Leo I (440-461).

Due to this attribution, the book still bears the name Leonine and represents a pure Roman use with no Gallican elements.

It is not a book compiled for use at the altar, which is also clearly shown by the confusion of its parts.

It is a fragment, containing no Canon nor Ordinary of the Mass, but a collection of Propers – Collects, Secrets, Prefaces, Postcommunions and Orationes super populum (= Prayer over the people), of various Masses with ordination forms, arranged according to the civil year. It begins in the middle of the sixth Mass for April, and ends with a blessing for the writing „In ieiunio mensis decimi” (= In the fast of the tenth month), i. e. the winter Ember days.

Each month, groups of Masses are given, often very large groups, for each feast and occasion. Thus, for instance, in June we find twenty-eight Masses for St Peter and St Paul, one after another, each headed: „Item alia” (= another item); there are fourteen for St Lawrence, twenty-three for the anniversary of a bishop’s consecration, and so on. Evidently, the writer had compiled as many alternative Masses for each occasion as he could find. In many cases he shows carelessness.

Many of his Masses in natali episcoporum (= seat of episcopal ordinariate) have nothing at all to do with that anniversary, but are, in fact, Masses for Sundays after Pentecost; in the middle of a Mass of St Cornelius and St Cyprian, he has put the preface of a Mass of St Euphemia, a Mass for the new civil year is inserted among those for martyrs; Masses for St Stephen’s Day (26 December) with evident allusions to Christmas are put in August, obviously through a confusion with the feast of the finding of his relics (3 August).

The Leonine book is a private collection of prayers copied superficially from the official books at Rome about the year 538. He arrives at this date especially through an allusion in the Secret of a Mass placed in June (in reality an Easter Mass), which refers to a recent deliverance from enemies. He understands this allusion as a reference to the repelled siege of Rome by Vitiges and his Goths at Easter time 538.

Some writers attributed the allusion to Alaric‘s invasion in 402, and held that the compilation was made between 366 and 461. Others considered the book to be composed during the reign of Pope Felix III (483-492). Yet another expert suggests that the book is a compilation of Roman Masses made in the sixth or seventh century for use in Gaul, claiming that the composers of Roman musical books, who were at that time introducing the Roman Rite into Gaul, might have a source from which to draw their materials. He suggests Gregory of Tours ( 594 C.E.) as a likely compiler.