Angelus

Devotional status: Approved devotion
Evidence type: Historical account
GuideThe entry concerns an approved or received form of Catholic life whose practice and development must be distinguished from dogma.
Contents

Angelus is a biblical Marian prayer traditionally recited morning, noon, and evening to contemplate the incarnation and Paschal Mystery of Christ.

The Angelus (/ˈændʒələs/; Latin for "angel") is a Catholic devotion commemorating the Incarnation of Christ. As with many Catholic prayers, the name Angelus is derived from its incipit—the first few words of the text: Angelus Domini nuntiavit Mariæ ("The Angel of the Lord declared unto Mary"). The devotion is practised by reciting as versicle and response three Biblical verses narrating the mystery, alternating with the prayer "Hail Mary". The Angelus exemplifies a species of prayers called the "prayer of the devotee".[4]

The devotion is traditionally recited in Roman Catholic churches, convents, monasteries and by the faithful three times a day:[5] in the morning, at noon and in the evening (usually just before or after Vespers). The devotion is also observed by some Western Rite Orthodox, Lutheran, and Anglican churches.[6]

The Angelus is usually accompanied by the ringing of the Angelus church bells, which is a call to prayer and to spread goodwill to everyone. The angel referred to in the prayer is Gabriel, a messenger of God who revealed to the Virgin Mary that she would conceive a child to be born the Son of God (Luke 1:26–38). In Eastertide, the Angelus is replaced by the Regina coeli.

Structure and mystery

The Angelus alternates three scriptural versicles concerning the Annunciation, Mary's consent, and the Word made flesh with three Hail Marys. A versicle and response ask Mary's intercession, and the concluding collect prays that those who know Christ's incarnation may be brought through his passion and cross to resurrection glory. The prayer is therefore Christological and Paschal as well as Marian.[1]

Its name comes from the opening words, Angelus Domini, the angel of the Lord. Bells traditionally summon the faithful at dawn, midday, and dusk, sanctifying the rhythm of work and rest. Where modern schedules make all three times difficult, faithful recitation at one or more times retains the devotion's essential contemplative purpose.

Place in Catholic devotion

The Angelus is not part of the sacramental liturgy and does not replace the Liturgy of the Hours, but its biblical simplicity and daily rhythm harmonize closely with liturgical prayer. During the Easter season the Regina Caeli is traditionally used in its place, emphasizing joy in the resurrection while retaining Marian intercession.[2]

Popes have encouraged the Angelus and often address the faithful before its public recitation. Such papal addresses are a pastoral custom rather than a component required whenever Catholics pray it. The devotion can be prayed individually, in families, schools, workplaces, religious communities, and parish gatherings.

History

According to Herbert Thurston, the Angelus originated with the 11th-century monastic custom of reciting three Hail Marys at the evening, or Compline, bell.[7]

The first written documentation stems from the Italian Franciscan friar Sinigardi di Arezzo (died 1282).[8] Franciscan friaries in Italy document the use in 1263 and 1295. The current form of the Angelus prayer is included in a Venetian Catechism from 1560. The older usages seem to have commemorated the resurrection of Christ in the morning, his suffering at noon, and the annunciation in the evening.[8] In 1269, St Bonaventure urged the faithful to adopt the custom of the Franciscans of saying three Hail Marys as the Compline bell was rung.[9]

The Angelus is not identical to the "noon bell" ordered by Pope Calixtus III (1455–58) in 1456, who asked for a long midday bell-ringing and prayer for protection against the Turkish invasions of his time. In his 1956 Apostolic Letter Dum Maerenti Animo about the persecution of the Catholic church in Eastern Europe and China, Pope Pius XII recalls the 500th anniversary of the "noon bell", a prayer crusade ordered by his predecessors against what they considered to be dangers from the East. He again asks the faithful throughout the world, to pray for the persecuted Church in the East during the mid-day Angelus.

The custom of reciting it in the morning apparently grew from the monastic custom of saying three Hail Marys while a bell rang at Prime. The noon time custom apparently arose from the noon time commemoration of the Passion on Fridays. The institution of the Angelus is by some ascribed to Pope Urban II, by some to Pope John XXII in the year 1317.[9] The triple recitation is ascribed to Louis XI of France, who in 1472 ordered it to be recited three times daily.[10] The form of the prayer was standardised by the 17th century.[9]

The manner of ringing the Angelus—the triple stroke repeated three times, with a pause between each set of three (a total of nine strokes), sometimes followed by a longer peal as at curfew—seems to have been long established. The 15th-century constitutions of Syon Abbey dictate that the lay brother "shall toll the Ave bell nine strokes at three times, keeping the space of one Pater and Ave between each three tollings".[11] The pattern of ringing on Irish RTÉ Radio One and television, RTÉ One, consists of three groups of three peals, each group separated by a pause, followed by a group of nine peals, for a total of eighteen rings.[12][13]

In his Apostolic Letter Marialis Cultus (1974), Pope Paul VI encouraged the praying of the Angelus considering it important and a reminder to faithful Catholics of the Paschal Mystery, in which by recalling the incarnation of the son of God they pray that they may be led "through his passion and cross to the glory of his resurrection."[14]

Modern usage

It is common practice that during the recital of the Angelus prayer, for the lines "And the Word was made flesh/And dwelt among us", those reciting the prayer bow or genuflect. Either of these actions draws attention to the moment of the Incarnation of Christ into human flesh.

In some Catholic institutions or Catholic schools, the Angelus is recited periodically. In most Franciscan and contemplative monasteries, the Angelus is prayed three times a day.

Angelus broadcasts

In Germany, particular dioceses and their radio stations broadcast the Angelus. In addition, Roman Catholic churches (and some Protestant ones) ring the Angelus bell thrice daily.[11]

In Ireland, The Angelus is currently broadcast every night before the main evening news at 6 p.m. on the main national TV channel, RTÉ One,[12] and on the broadcaster's sister radio station, Radio 1, at noon and 6 p.m. In 2015, in advertising for a commission to independent film makers to produce versions of the Angelus, RTÉ described the playing of the Angelus as follows:

The daily "Angelus" broadcast on RTÉ One is by far RTÉ's longest-running and most watched Religious programme. It's also, possibly, the most controversial. For some, the reflective slot, which airs for just one minute in every 1440 per day and on only one RTÉ TV channel, is as much part of Ireland's unique cultural identity as the harp on your passport; for others, it's an anachronism – a reminder of more homogeneously and observantly Christian times.[12]

As of 2015, RTÉ Audience Research found that a clear majority of Irish viewers still favour keeping the "Angelus" broadcasts, chimes and all. Its appeal is summarised by one audience member as follows: "To the person of faith, it's a moment of grace; to the person without faith, it's a moment of peace. What's not to like?" The station also notes that the prayer itself is never broadcast, whether in vocal or text form.[12]

The Angelus is broadcast daily on radio in the city of Monterrey, Mexico, at 06:00, 12:00, and 18:00.

In Brazil, radio stations associated with the Catholic Radio Network (Rede Católica de Rádio in Portuguese) broadcast the Angelus daily at 6 p.m.; radio stations that are not affiliated with the network but are run by Catholic personnel also broadcast the prayer at the same hour.

In the Philippines, radio and television stations of the Philippine Catholic Church and some religious orders broadcast the Angelus at 6 a.m., 12, and 6 p.m. PST (GMT+08:00). The devotion is also broadcast over the public address system at noon and 6 p.m. in some shopping malls, and in many Catholic educational institutions at noon on schooldays. Individual parish churches also ring bells at 6 p.m. It was once custom for a family to be home by the evening Angelus, where it is recited kneeling in front of the house altar.

In the United States and Canada, some Catholic radio stations run by laity broadcast the Angelus daily. American Trappist monasteries and convents often combine the Angelus with midday prayers or Vespers and pray them together in the Church. At the Roman Catholic University of Portland, the bell tower near the centre of campus peals the Angelus at noon and 6 p.m.

Slovak Catholic Rádio Lumen broadcasts the Angelus and other prayers daily for 10 minutes at noon.[15] Likewise, TV Lux broadcasts the Angelus regularly.[16]

Indulgences

The singular prayer of the Angelus grants a partial indulgence. The Raccolta (superseded by the Enchiridion Indulgentiarum in 1968) includes an indulgence for praying the Angelus monthly. It was originally granted by Pope Benedict XIII in 1724 as a plenary indulgence.[17]

Papal custom

Known informally as the Angelus Address (Regina Cœli Address during Eastertide), every Sunday at noon, the pope when he is present in Vatican City delivers a brief speech, then leads recitation of the Angelus or Regina Cœli, and concludes with a blessing upon the crowds in Saint Peter's Square and viewers on television. The Address is given on Easter Monday instead of Easter Sunday, and it is also given on Saint Stephen's Day. The prayer is broadcast live at 12 p.m. (Central European Time) on online platforms (Vatican News, with simultaneous interpretation), by public television (Rai 1) and through Eurovision Network.

The custom was instituted by Pope John XXIII in 1959.[18] Pope John XXIII spoke of the Angelus "as a summary of 'the Christian epic' in three books: the divine invitation and initiative; the human response of obedience, fiat; and the result of this obedience, the Word made flesh."[19]

Anglican practice

The Angelus is found in two popular twentieth-century Anglo-Catholic manuals of devotion. The Practice of Religion: A Short Manual of Instructions and Devotions by Archibald Campbell Knowles, first published in 1908, refers to the Angelus as "the memorial of the Incarnation" and notes that "In the Mystery of the Incarnation we worship and adore Our Lord as God of God, we honour and reverence Saint Mary as 'Blessed among women.' In honouring Mary, the Instrument of the Incarnation, we really honour Christ, Who became Incarnate."[20]

The Angelus is also found in Saint Augustine's Prayer Book: A Book of Devotion for members of the Episcopal Church, first published in 1947 (Revised Edition, 1967).[21]

In many Anglo-Catholic communities of the Anglican Communion, there is a tradition of singing the Angelus,[22] particularly before or after the Sunday parish Mass.[23][24] The practice has spread more commonly into Roman Catholicism through the Ordinariate jurisdictions for former Anglicans.[25]

Text

In some places, the Gloria Patri is added, either once or thrice.

℣. Glory be to the Father, and to the Son, and to the Holy Spirit. ℟. As it was in the beginning, is now and ever shall be, world without end. Amen.

In the published Anglican versions of the Angelus, the text of the concluding collect reads:

We beseech Thee, O Lord, pour Thy grace into our hearts; that as we have known the Incarnation of Thy Son, Jesus Christ, by the message of an angel, so by His Cross and Passion we may be brought unto the glory of His Resurrection. Through the same Jesus Christ our Lord.

Indulgence

Pope Benedict XIII on 14 September 1724 added to the recitation of the Angelus the 100-day indulgence for the faithful who recited it on their knees (standing on Saturday evenings and Sundays) at dawn, at midday and at sunset, at the ringing of the bell.[26] Leo XIII (1878-1903) modified, making them easier, the conditions for obtaining the gift of indulgence. Until the reform of indulgences implemented by Pope Paul VI in 1967[27] was still granted the indulgence of 100 and plenary once a month, provided that he had recited it every day at the three prescribed times of the day (dawn, midday, sunset), and had confessed and communicated.[28]

The Enchiridion Indulgentiarum includes a partial indulgence for the faithful who recite the Angelus in the three prescribed times.[29] As with all indulgences, it is necessary to be in a state of grace; furthermore, the indulgence is applicable to oneself or to the souls of the deceased, but is not applicable to other living people on earth.[30]

Angelus bell

The Angelus, in all its stages of development, was closely associated with the ringing of a church bell. The bell is still rung in some English country churches and has often been mistaken for, and alleged to be a remnant of, the curfew bell.[10] The Angelus bell is not rung on Good Friday and Holy Saturday.

Where the town bell and the bells of the principal church or monastery were distinct, the curfew was generally rung upon the town bell. Where the church bell served for both purposes, the Ave and the curfew were probably rung upon the same bell at different hours.

The ringing of the Angelus in the 14th century and even in the 13th century must have been very general.[31] The number of bells belonging to these two centuries that still survive is relatively low, but a considerable proportion bear inscriptions that suggest that they were originally intended to serve as Ave bells. Such bells bear words like Missi de coelis nomen habeo Gabrielis ("I bear the name of Gabriel sent from heaven") or Missus vero pie Gabriel fert laeta Mariae ("Gabriel the messenger brings joyous tidings to holy Mary").[32]

Bells inscribed with Ave Maria are also numerous in England, but there the Angelus bells seem in a very large number of instances to have been dedicated to St Gabriel, the angel mentioned in the prayer (Luke 1:26–27). In the Diocese of Lincoln alone there are nineteen surviving medieval bells bearing the name of Gabriel, while only six bear the name of Michael, a much more popular patron in other respects.

In France, the Ave Maria seems to have been the ordinary label for Angelus bells; but in Germany the most common inscription of all, even in the case of many bells of the 13th century, is the words O Rex Gloriæ Veni Cum Pace ("O King of Glory, Come with Peace"). In Germany, the Netherlands, and in some parts of France, the Angelus bell was regularly known as the Peace bell, and pro pace schlagen (to toll for peace) was a phrase popularly used for ringing the Angelus.

In Italy, the three recitals of the Angelus are referred to as avemmaria, hence L' avemmaria del giorno, L' avemmaria del mezzo giorno and L' avemmaria della sera. It was customary at one time to calculate hours of the day from the evening Angelus, or avemmaria for short. Hence the origin of the phrase that appears in Leoncavallo's opera Pagliacci: "venti tre ore"' ("the twenty-third hour") refers to one hour before the evening Angelus.

In Slovakia, mainly the noon Angelus was commonly referred to as "na Anjel Pána" (at Angelus), similar to Czech "na Anděl Páně". These terms were also part of their contemporary artistic works.[33]

Poetry

The poem "The Irish Unionist's Farewell" by Sir John Betjeman has the line "and the Angelus is calling".[34]

Francis Bret Harte wrote "The Angelus" referencing the twilight tolling of the Angelus bell at a Californian mission.[35]

Denis Florence MacCarthy's poem "The Bell-Founder" describes the fashioning of Angelus bells.[36]

Angelus is mentioned in Book 11 of Pan Tadeusz by Adam Mickiewicz.

Francis Jammes' most famous collection of poems is the 1897 De l'angélus de l'aube à l'angélus du soir ("From morning Angelus to evening Angelus").[37]

In "The Angelus", Donegal poet Elizabeth Shane portrays an elderly couple cutting peat reminiscent of the scene in Millet's painting.[38]

In a poem set to music circa 1919, "The Foggy Dew", Canon Charles O'Neill (1887–1963) memorialized the Easter Rising also known as the Easter Rebellion of 1916. One of the lines reads: "But the Angelus Bell o'er the Liffey's swell rang out in the foggy dew".[39]

A poem by Edgar Allan Poe, "A Catholic Hymn", and various similar titles in 1835 as part of a short story and again in 1845. Apparently written after hearing the Angelus bells whilst passing a church.

In "The Dry Salvages", T. S. Eliot analogizes a fog bell floating on the ocean to a "perpetual Angelus".[40]

Music

Franz Biebl set the prayer for two men's choirs, called Ave Maria (Angelus Domini), published also in versions for mixed choirs.

From the 1913 Catholic Encyclopedia

Angelus.—Present Usage.—The Angelus is a short practice of devotion in honour of the Incarnation repeated three times each day, morning, noon, and evening, at the sound of the bell. It consists essentially in the triple repetition of the Hail Mary, to which in later times have been added three introductory versicles and a concluding versicle and prayer. The prayer is that which belongs to the antiphon of Our Lady, "Alma Redemptoris," and its recitation is not of strict obligation in order to gain the indulgence. From the first word of the three versicles, i.e. Angelus Domini nuntiavit Mariæ (The angel of the Lord declared unto Mary), the devotion derives its name. The indulgence of 100 days for each recitation, with a plenary once a month. was granted by Benedict XIII, 14 September, 1724, but the conditions prescribed have been somewhat modified by Leo XIII, 3 April, 1884. Originally it was necessary that the Angelus should be said kneeling (except on Sundays and on Saturday evenings, when the rubrics prescribe a standing posture), and also that it should be said at the sound of the bell; but more recent legislation allows these conditions to be dispensed with for any sufficient reason, provided the prayer be said approximately at the proper hours, i.e. in the early morning, or about the hour of noon, or towards evening. In this case, however, the whole Angelus as commonly printed has to be recited, but those who do not know the prayers by heart or who are unable to read them, may say five Hail Marys in their place. During paschal time the antiphon of Our Lady, "Regina cæli lætare," with versicle and prayer, is to be substituted for the Angelus. The Angelus indulgence is one of those which are not suspended during the year of Jubilee.[3]

History

The history of the Angelus is by no means easy to trace with confidence, and it is well to distinguish in this matter between what is certain and what is in some measure conjectural. In the first place it is certain that the Angelus at midday and in the morning were of later introduction than the evening Angelus. Secondly it is certain that the midday Angelus, which is the most recent of the three, was not a mere development or imitation of the morning and evening devotion. Thirdly, there can be no doubt that the practice of saying three Hail Marys in the evening somewhere about sunset had become general throughout Europe in the first half of the fourteenth century and that it was recommended and indulgenced by Pope John XXII in 1318 and 1327. These facts are admitted by all writers on the subject, but when we try to push our investigations further we are confronted with certain difficulties. It seems needless to discuss all the problems involved. We may be content to state simply the nearly identical conclusions at which T. Esser, O.P., and the present writer have arrived, in two series of articles published about the same time quite independently of each other.

The Evening Angelus

Although according to Father Esser's view we have no certain example of three Hail Marys being recited at the sound of the bell in the evening earlier than a decree of the Provincial Synod of Gran in the year 1307, still there are a good many facts which suggest that some such practice was current in the thirteenth century. Thus there is a vague and not very well confirmed tradition which ascribes to Pope Gregory IX, in 1239, an ordinance enjoining that a bell should be rung for the salutation and praises of Our Lady. Again, there is a grant of Bishop Henry of Brixen to the church of Freins in the Tyrol, also of 1239, which concedes an indulgence for saying three Hail Marys "at the evening tolling". This, indeed, has been suspected of interpolation, but the same objection cannot apply to a decree of Franciscan General Chapter in the time of St Bonaventure (1263 or 1269), directing preachers to encourage the people to say Hail Marys when the Complin bell rang. Moreover, these indications are strongly confirmed by certain inscriptions still to be read on some few bells of the thirteenth century. Further back than this direct testimonials do not go; but on the other hand we read in the "Regularis Concordia", a monastic rule composed by St. Aethelwold of Winchester, c. 975, that certain prayers called the tres orationes, preceded by psalms, were to be said after Complin as well as before Matins and again at Prime, and although there is no express mention of a bell being rung after Complin, there is express mention of the bell being rung for the tres orationes at other hours. This practice, it seems, is confirmed by German examples (Martène, De Antiq. Eccles. Ritibus, IV, 39), and as time went on it became more and more definitely associated with three separate peals of the bell, more especially at Bec, at St. Denis, and in the customs of the Canon Regular of St. Augustine (e.g. at Barnwell Priory and elsewhere). We have not in these earlier examples any mention of the Hail Mary (q. v.), which in England first became familiar as an antiphon in the Little Office of Our Lady about the beginning of the eleventh century (The Month. November, 1901), but it would be the most natural thing in the world that once the Hail Mary had become an everyday prayer, this should for the laity take the place of the more elaborate tres orationes recited by the monks; just as in the case of the Rosary, one hundred and fifty Hail Marys were substituted for the one hundred and fifty psalms of the Psalter. Moreover, in the Franciscan decree of St. Bonaventure's time, referred to above, this is precisely what we find, viz., that the laity in general were to be induced to say Hail Marys when the bell rang at Complin, during, or more probably after, the office of the friars. A special appropriateness for these greetings of Our Lady was found in the belief that at this very hour she was saluted by the angel. Again, it is noteworthy that some monastic customals in speaking of the tres orationes expressly prescribe the observance of the rubric about standing or kneeling according to the season, which rubric is insisted upon in the recitation of the Angelus to this day. From this we may conclude that the Angelus in its origin was an imitation of the monks' night prayers and that it had probably nothing directly to do with the curfew bell, rung as a signal for the extinction of fires and lights. The curfew, however, first meets us in Normandy in 1061 and is then spoken of as a bell which summoned the people to say their prayers, after which summons they should not again go abroad. If anything, therefore, it seems more probable that the curfew was grafted upon this primitive prayer-bell rather than vice versa. If the curfew and the Angelus coincided at a later period, as apparently they did in some cases, this was probably accidental.

The Morning Angelus

This last suggestion about the tres orationes also offers some explanation of the fact that shortly after the recital of the three Hail Marys at evening had become familiar, a custom established itself of ringing a bell in the morning and of saying the Ave thrice. The earliest mention seems to be in the chronicle of the city of Parma, 1318, though it was the town-bell which was rung in this case. Still the bishop exhorted all who heard it to say three Our Fathers and three Hail Marys for the preservation of peace, whence it was called "the peace bell". The same designation was also applied elsewhere to the evening bell. In spite of some difficulties it seems probable enough that this morning bell was also an imitation of the monastic triple peal for the tres orationes or morning prayers; for this, as noted above, was rung at the morning office of Prime as well as at Complin. The morning Ave Maria soon became a familiar custom in all the countries of Europe, not excepting England, and was almost as generally observed as that of the evening. But while in England the evening Ave Maria is enjoined by Bishop John Stratford of Winchester as early as 1324, no formal direction as to the morning ringing is found before the instruction of Archbishop Arundel in 1399.

The Midday Angelus

This suggests a much more complicated problem which cannot be adequately discussed here. The one clear fact which seems to result alike from the statutes of several German Synods in the fourteenth and fifteenth centuries, as also from books of devotion of a somewhat later date, is that the midday ringing, while often spoken of as a peace bell and formally commended by Louis XI of France in 1475 for that special object, was closely associated with the veneration of the Passion of Christ. At first it appears that this midday bell, e.g. at Prague in 1386, and at Mainz in 1423, was only rung on Fridays, but the custom by degrees extended to the other days of the week. In the English Horæ and the German Hortulus Animæ of the beginning of the sixteenth century rather lengthy prayers commemorating the Passion are provided to be said at the midday tolling of the bell in addition to the ordinary three Aves. Later on (c. 1575), in sundry books of devotion (e.g. Coster's Thesaurus), while our modern Angelus versicles are printed, much as we say them now, though minus the final prayer, an alternative form commemorating our Lord's death upon the cross is suggested for the noontide ringing. These instructions, which may already be found translated in an English manuscript written in 1576 (MSS. Harleian 2327), suggest that the Resurrection should be honoured in the morning, the Passion at noon, and the Incarnation in the evening, since the times correspond to the hours at which these great Mysteries actually occurred. In some prayer-books of this epoch different devotions are suggested for each of the three ringings, e.g. the Regina Cœli for the morning (see Esser, 784), Passion prayers for noon and our present versicles for sundown. To some such practice we no doubt owe the substitution of Regina Cœli for the Angelus during paschal time. This substitution was recommended by Angelo Rocca and Quarti at the beginning of the seventeenth century. Our present three versicles seem first to have made their appearance in an Italian catechism printed at Venice in 1560 (Esser, 789); but the fuller form now universally adopted cannot be traced back earlier than 1612. Be it noted that somewhat earlier than this a practice grew up in Italy of saying a "De profundis" for the holy souls immediately after the evening Angelus. Another custom, also of Italian origin, is that of adding three Glorias to the Angelus in thanksgiving to the Blessed Trinity for the privileges bestowed upon our Lady. (See also Hail Mary.)

Esser, Das Ave Maria Läuten, in the Historisches Jahrbuch, XXIII, 22–51, 247–269, 775–825 (1902); Thurston, Our Popular Devotions, in The Month, November and December, 1901, 483–499, 597–616; January and May, 1902, 61 and 518; January, 1904, 57–67; Boudinhon, L'Angelus, in the Revue du clergé français (1902), XXXI, 24–29; Falk, Zur Getchichte des Ave Maria, etc., in Der Katholik, April, 1903, 333; Stimmm aus Maria-Laach, September, 1903, 366; Henry, in Dict. d'arch., I, 2068–78; Bertière, in Dict. de théol. cath., I, 1278–81. Of older accounts may be mentioned Rocca, De Campanis Commentarius (Rome, 1612); Gerberon, Dissertation sur l'angelus (Paris, 1675); Trombelli, Mariæ Sanctissimæ Vita, etc., Diss. IX (Bologna, 1761); Acta SS., October, VII, 1109–13; Bridgett, Our Lady's Dowry (3d ed. London, 1890), 210–218, and 482; Waterton, Pietas Mariana Britannica, 144; Rock, Church of our Fathers (2d ed. London, 1904), III, 245–250. For the Angelus indulgences see Mocchegiani, Collectio Indulgentiarum (Quaracchi, 1897), 167–172; Beringer, Les indulgences, Part II, 183 sqq.; The American Ecclesiaatical Review, Nov. 1902, 542–545.

Herbert Thurston.

References

  1. 1.Directory on Popular Piety and the Liturgy — Holy See principles and guidance for devotions in relation to the sacred liturgy
  2. 2.Paul VI, Marialis cultus, 41 — The Angelus's biblical, historical, quasi-liturgical, and Paschal character
  3. 3.1913 Catholic Encyclopedia: Angelus
  4. 4.Zaleski, Philip (2005). Prayer: a history. p. 128. ISBN 0-618-15288-1.
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  6. 6.Masheck, Joseph (June 15, 2023). Faith in Art: Religion, Aesthetics, and Early Abstraction. Bloomsbury Publishing. p. 26. ISBN 978-1-350-21698-3. Here Kadinky refers to the Angelus, a brief devotion sometimes used in the Anglican or Lutheran churches as well as the Catholic; practiced wherever out of doors one happens to be, it is signaled by the ringing of a church bell, and involves recalling the annunciation by saying the Ave Maria and a special prayer.
  7. 7.Thurston, Herbert (1907). Angelus. Vol. 1. New York: Robert Appleton Company. Retrieved April 27, 2020.
  8. 8.[8.2]Schauerle 1967, p. 218.
  9. 9.[9.2][9.3]Schauerle 1967, p. 220.
  10. 10.[10.2]Chisholm, Hugh, ed. (1911). "Angelus". Encyclopædia Britannica. Vol. 2 (11th ed.). Cambridge University Press. p. 8.
  11. 11.[11.2]Schauerle 1967, p. 221.
  12. 12.[12.2][12.3][12.4]"RTÉ Independent Productions". RTÉ. Archived from the original on May 12, 2015. Retrieved November 6, 2023.
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  15. 15."Modlitba Anjel Pána + zamyslenie". Rádio Lumen (in Slovak). Retrieved May 29, 2023.
  16. 16."Anjel Pána". TV Lux (in Slovak). Retrieved May 31, 2023.
  17. 17."The Enchiridion of Indulgences – Prayers". Catholic Online.
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  21. 21.Gavitt, Loren, ed. (1967). Saint Augustine's Prayer Book: A Book of Devotion for members of the Episcopal Church. West Park, New York: Holy Cross Publications, Revised Edition. p. 18.
  22. 22."An example from a Lincolnshire, England, Anglican church" – via YouTube.
  23. 23."Demonstration video by an Anglican priest" – via YouTube.
  24. 24."Singing the Angelus as part of Anglican patrimony". English Roman Catholic Ordinariate. October 25, 2013.
  25. 25.Fr. Edwin Barnes (October 7, 2011). "Mary and the Patrimony". Ordinariate website. Archived from the original on October 13, 2011.
  26. 26.Herbert Thurston, "voce Angelus", in Charles George Herbermann (ed.) Catholic Encyclopedia, Robert Appleton Company, New York, vol. I, 1907, p. 486.
  27. 27.See Paul VI, Apostolic Constitution «Indulgentiarum Doctrina», on The Holy See, 1 January 1967.
  28. 28.See. Massime eterne, 80th edition, Libreria Editrice "Aquileia", Udine, 1922, page. 8.
  29. 29.See Apostolic Penitentiary, apost_penit/documents/rc_trib_appen_doc_20020826_enchiridion-indulgentiarum_lt.html Enchiridion indulgentiarum, quarto editur, 16 July 1999, on html The Holy See, Concessiones 17, § 2.
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