Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

'This book, a classic guide to the celebration of the Church's ancient Gregorian Rite in the English-speaking world, will serve priests and seminarians of the twenty-first century--just as it served so many priests of the twentieth--in their pastoral mission, which now necessarily includes familiarity with and openness to the use of the older form of the sacred liturgy. I happily commend it to the clergy, seminarians and laity as a reliable tool for the preparation and celebration of the liturgical rites authoritatively granted by the Holy Father in Summorum Pontificum. 'I congratulate the distinguished liturgical scholar, Dr. Alcuin Reid, for his care and precision in ensuring that this revised edition conforms to the latest authoritative decisions with regard to these liturgical rites. As Pope Benedict XVI wrote in his letter which accompanied Summorum Pontificum: "In the history of the liturgy there is growth and progress, but no rupture." The Gregorian Rite is today a living liturgical rite which will continue its progress without losing any of its riches handed on in tradition. For as the Holy Father continued, "What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behoves all of us to preserve the riches which have developed in the Church's faith and prayer, and to give them their proper place." May this book assist the Church of today and of tomorrow in realising Pope Benedict's vision.' Dario Cardinal Castrillon HoyosPresident, Pontifical Commission Ecclesia Dei This fifteenth edition, revised in the light of Pope Benedict XVI's reforms and expanded and corrected throughout, includes a new chapter on the music of solemn and sung Mass as well as clarifications of questions that have arisen in the light of recent experience. It gives descriptions of the rites of pontifical, solemn and low Mass, Vespers, the liturgical year including Holy Week, the sacraments, Benediction of the Blessed Sacrament, funerals, episcopal visitation and more.

Originally published in 1911, this book was written to provide an index for a work by Manuel I. Gedeon, probably written between 1885 and 1890, presenting 'short lives of the bishops of Constantinople from Apostle St Andrew to Joakim III'. The text also contains 'a list of the Patriarchs who are numbered with the Saints'. This book will be of value to anyone with an interest in the history of Christianity and Constantinople.

Part of a classic trilogy on Oriental Christianity that had a ground-breaking effect in bringing an awareness of the broader Christian world to Westerners. It remains the most readable and authoritative source on the churches to the east of Rome. This volume is on the Uniate Eastern Churches.

This Is A New Release Of The Original 1908 Edition.

THIS book forms a continuation, or second part, of The Orthodox Eastern Church by the same author. Its object is to describe the lesser separated Eastern Churches in the same way as that described the greatest. .. Greatest and lesser, by the way, are only meant to qualify their size. No opinion is thereby expressed as to their relative merit (see p. 446). There is a difference in the subject of this volume, which affects its treatment. These smaller Churches are much less known. There is a vast literature on the Orthodox Church, so that the only difficulty in writing the former book was that of selection and arrangement. Moreover, Orthodox official documents and service-books (at least in their original form) are in Greek, which it is no great merit to know. Much of the matter treated here is rather of the nature of a land, if not unknown, at least difficult of access. There is far less information to he had about the other Eastern Churches. And their native literature is contained in many difficult tongues. So to write this book was a much more arduous task, and the result may be less satisfactory. On the other hand, it has tIle advantage of greater originality. Concerning the Orthodox I said nothing which could not be found fairly casily in European books already. Here I think I have been able, in certain points, to bring what will be new to anyone who has not made some study of Eastern matters and languages. Part of this is gathered from notes made by myself in their lands, interviews with prelates and c1ergy of these rites, observations of their services, and information supplied by friends in those parts.

This vital work, first published in 1918, remains of crucial importance to anyone attempting to understand Western liturgy. Fr. Fortescue provides clear, helpful insight into how to correctly order the Holy Mass as well as other liturgical services. His style is both easily understood and authoritative.

THIS little book is intended to supply not so much matter for controversy as a certain amount of information about the Orthodox Church. People in the West have too long forgotten that enormous mass of their fellow Christians who live on the other side of the Adriatic Sea and the river Vistula, and now that Anglicans especially have begun to take an interest in what they look upon as another branch of the Church, it seems regrettable that English Catholics as a rule have only the vaguest and the most inaccurate ideas about the people whom they confuse under the absurd name of "Greeks." During the late war one saw how widespread were such ideas as that the Russian clergy were under the Patriarch of Constantinople and said Mass in Greek. It is chiefly with the hope of rectifying such mistakes that the book has been written. There is nothing in it that has not been said often and better before, and the only excuse for its publication is that there does not seem to be yet anything of the kind from the Catholic point of view in English. As it is written for Catholics I have generally supposed that point of view and have not filled up the pages by repeating once more arguments for the Primacy, Infallibility of the Pope and so on, such as can be easily found already in the publications of the Catholic Truth Society. ... The other point is the use of the word Orthodox. Since the schism I have called the people in union with the Ecumenical Patriarch so. Of course the name then has a special and technical meaning. Orthodox in its real sense is just what we believe them not to be, But, in the first place, it seems impossible to find any other name. Eastern is too wide, the Copts and Armenians form Eastern Churches, Schismatic involves the same difficulty, besides being needlessly offensive. We do not in ordinary conversation speak of Protestants as heretics. The name commonly used, Greek, is the worst of all. The only body that ever calls itself, or can with any sort of reason be called the Greek Church, is the Established Church of the kingdom of Greece j and that is only one, and a very small one, of the sixteen bodies that make up this great Communion. To call the millions of Russians, who say their prayers in Old Slavonic and obey the Holy Synod at Petersburg, Greeks is as absurd as calling us all Italians. There is no parallel with our name Roman. We use the Roman liturgy in the Roman language and obey the Roman Patriarch. They use the Byzantine liturgy in all sorts of languages, and the enormous majority obey no Patriarch at all. Byzantine Orthodox would more or less correspond to Roman Catholic, but the Byzantine Patriarch has no jurisdiction outside his reduced Patriarchate and occupies a very different position from that of the Roman Pope. And then courteous and reasonable people generally call any religious body by the name it calls itself. We have no difficulty in speaking of Evangelicals in Germany, the Church of England at home, and the Salvation Army everywhere. Of course one conceives these names as written in inverted commas, like those of the Holy Roman and the Celestial Empires. In the same way most people call us Catholics. Naturally all Christians believe that they are members of the Universal Church of Christ, and most of them profess their faith in it when they say the Creed. The way in which High Church Anglicans have suddenly realized this and have discovered that they would give away their own case by calling us Catholics is astonishingly naive. Of course they think that they are really Catholics too so do all Christians. And we never imagined that we are called so except as a technical name which happens to have become ours, and which even Turks give only to us. The body about which this book treats always calls itself the Orthodox Eastern Church, and in the East we call them Orthodox and they call us Catholics, and no one thinks for a moment that either uses these names except as technical terms.