Copy of Holy Eucharist
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Mass Moment: Part 23 the EUCHARISTIC PRAYER (Anaphora)
5 Mass Moment: Part 23 THE EUCHARISTIC PRAYER (Anaphora). After the acclamation (the Holy, Holy, Holy), the congregation kneels while the priest, standing with arms outstretched, offers up the prayer (Anaphora) directly addressed to God the Father. This indicates even more clearly that the whole body directs its prayer to the Father only through its head, Christ. The Anaphora is the most solemn part of the Holy Sacrifice of the Mass, during which the offerings of bread and wine are consecrated as the body and blood of Christ. There are four main Eucharistic Prayers, also called Canon (I, II, III, IV). However, there are also four for Masses for Various Needs (I, II, III, IV) and two for Reconciliation (I, II). They are purely biblical in theology and in language, they possess a rich overtone from its Latin origins. It is important to note the elements that are central and uniform all through the various Eucharistic Prayers: the praise of God, thanksgiving, invocation of the Holy Spirit (also known as Epiclesis), the that is the up Christ our oblation to the Father through the Holy Spirit, then the doxology The first Canon is the longest and it includes the special communicates offering in union with the whole Church. The second Canon is the shortest and often used for daily Masses. It is said to be the oldest of the four Anaphoras by St. Hippolytus around 215 A.D. It has its own preface, but it also adapts and uses other prefaces too. The third Eucharistic Prayer is said to be based on the ancient Alexandrian, Byzantine, and Maronite Anaphoras, rich in sacrificial theology. -
THE CATHOLIC UNIVERSITY of AMERICA the Missa Chrismatis: a Liturgical Theology a DISSERTATION Submitted to the Faculty of the S
THE CATHOLIC UNIVERSITY OF AMERICA The Missa Chrismatis: A Liturgical Theology A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Sacred Theology © Copyright All rights reserved By Seth Nater Arwo-Doqu Washington, DC 2013 The Missa Chrismatis: A Liturgical Theology Seth Nater Arwo-Doqu, S.T.D. Director: Kevin W. Irwin, S.T.D. The Missa Chrismatis (“Chrism Mass”), the annual ritual Mass that celebrates the blessing of the sacramental oils ordinarily held on Holy Thursday morning, was revised in accordance with the decrees of Vatican II and promulgated by the authority of Pope Paul VI and inserted in the newly promulgated Missale Romanum in 1970. Also revised, in tandem with the Missa Chrismatis, is the Ordo Benedicendi Oleum Catechumenorum et Infirmorum et Conficiendi Chrisma (Ordo), and promulgated editio typica on December 3, 1970. Based upon the scholarly consensus of liturgical theologians that liturgical events are acts of theology, this study seeks to delineate the liturgical theology of the Missa Chrismatis by applying the method of liturgical theology proposed by Kevin Irwin in Context and Text. A critical study of the prayers, both ancient and new, for the consecration of Chrism and the blessing of the oils of the sick and of catechumens reveals rich theological data. In general it can be said that the fundamental theological principle of the Missa Chrismatis is initiatory and consecratory. The study delves into the history of the chrismal liturgy from its earliest foundations as a Mass in the Gelasianum Vetus, including the chrismal consecration and blessing of the oils during the missa in cena domini, recorded in the Hadrianum, Ordines Romani, and Pontificales Romani of the Middle Ages, through the reforms of 1955-56, 1965 and, finally, 1970. -
The Anaphora of the Apostles: Implications of the Mar Ε§Αύα Text Emmanuel J
THE ANAPHORA OF THE APOSTLES: IMPLICATIONS OF THE MAR Ε§ΑΎΑ TEXT EMMANUEL J. CUTRONE Quincy College, Illinois ike Russia, the East Syrian anaphora of the apostles Addai and Mari IJ qualifies as both mystery and enigma. The research done on the many mysteries of this third-eentury East Syrian anaphora usually clarifies all too sharply the many enigmas that still remain.1 Unlike other anaphoras which share its antiquity—Hippolytus, Apostolic Constitutions 8, Serapion, or the earlier witness of Justin—Addai and Mari is not a prototype academic exercise of a typical Eucharistie prayer.2 This anaphora was, and continues to be, an actual prayer of a worshiping community. Bouyer feels that "everything leads us to believe that this prayer is the most ancient christian eucharistie com- 1 Here is a listing of the major studies done on the Anaphora of the Apostles Addai and Mari: Bernard Botte, "L'Anaphore chaldéenne des apôtres," Orientalin Christiana periodica 15 (1949) 259-76; Β. Botte, "L'Epielèse dans les liturgies syriennes orientales," Sacris erudiri 6 (1954) 48-72; B. Botte, "Problème de l'anaphore syrienne des apôtres Addai et Mari," L'Orient syrien 10 (1965) 89-106; Louis Bouyer, Eucharist: Theology and Spirituality of the Eucharistie Prayer, tr. Charles Quinn (Notre Dame, Ind., 1966) pp. 146-57; Hieronymus Engberding, "Zum anaphorischen Fürbittgebet des ostsyrischen Liturgie Addaj und Mar(j)," Oriens christianus 41 (1957) 102-24; S. H. Jammo, "Gabriel Qatraya et son commentaire sur la liturgie chaldéenne," Orientalia Christiana periodica 32 (1966) 39-52; William F. Macomber, "The Oldest Known Text of the Anaphora of the Apostles Addai and Mari," ibid. -
Mariology – Part 2
PAUL M. WILLIAMS [09/12/16] IS ROMAN CATHOLICISM TRUE CHRISTIANITY? – PART 11 MARIOLOGY – PART 2 Recap We began in our last teaching part to explore what is termed in the realm of theology, Mariology – which is the study of Mary, the mother of Jesus. We outlined the biblical portrayal of Mary, a righteous women and a humble handmaid of the Lord. She it was who was found with child of the Holy Spirit, who gave birth to Messiah and nursed Him who was called King of the Jews. We looked at the early life of Jesus and how His mother played an integral role in His nativity and in His early childhood. However, we also saw that as Jesus was growing into manhood, a clear transitioning of authority was taking place between that of His submission to his earthly parents and His submission to His Father in heaven. This was brought out most forcefully in two accounts recorded in the gospel of Luke and John – the first being Jesus’ response to Mary when being only twelve in Jerusalem (Luke 2:48-49) and the other when just beginning His ministry at the wedding in Cana of Galilee (John 2:1-5). For Roman Catholics, Mary is not merely and only the biological mother of Jesus, the vehicle used by God to bring His Son into this world. Official Catholic Church dogma teaches that Mary remained a perpetual virgin; that Mary is free from original sin (Immaculate Conception) and at the end of her life on earth, she was taken up into heaven where she continues perpetually to be the mother of God and Queen of Heaven. -
Dogmatic Canons and Decrees
;ru slsi, \ DOGMATIC CANONS AND DECREES AUTHORIZED TRANSLATIONS OF THE DOGMATIC DECREES OF THE COUNCIL OF TRENT, THE DECREE ON THE IMMACULATE CONCEPTION, THE SYLLABUS OF POPE PIUS IX, AND THE DECREES OF THE VATICAN COUNCIL * NEW YORK THE DEVIN-ADAIR COMPANY 1912 REMIGIUS LAFORT, D.D. Censor imprimatur )J<JOHN CARDINAL FARLEY Archbishop of New York June 22, 1912 COPYRIGHT, 1912, BY THE DEVIN-ADAIR COMPANY PREFACE versions of recent ecclesias ENGLISHtical decrees are easily found in pamphlet, book, or periodical. Up to the present time, however, this has not been true of earlier decrees. Those of Trent, bearing on justification, grace, the sacraments, etc., have long been out of print; so also the decree on the Immaculate Conception and the Syllabus of Pope Pius IX. It has seemed advisable, therefore, to publish in one volume, a collection of the most important dogmatic decrees from the Council of Trent down to the reign of Pope Leo XIII. No one will fail to recognize the desirability of such a collection. In almost every doc trinal treatise or sermon some of these decrees are sure to be used. In the majority of cases the writer or preacher is unable to quote directly, because in matters so important he naturally shrinks from the responsibility of giving an exact English rendering of the PREFACE original Latin. With an approved transla tion to guide him he will now be able to quote directly, and thus to state and explain the doctrines of the Church in her own words. In the present volume we have used Canon Waterworth s translation for the Council of Trent; Cardinal Manning s for the Vatican Council; and for the Syllabus, the one author ized by Cardinal McCabe, Archbishop of Dublin. -
Sentential Negativity and Polarity-Sensitive Anaphora a Hyperintensional Account
Sentential negativity and polarity-sensitive anaphora A hyperintensional account Lisa Hofmann University of California Santa Cruz 1 Introduction This paper is concerned with an asymmetry between positive and negative sen- tences in discourse.1 The licensing of certain propositional anaphora is contin- gent on the polarity of their antecedent clause. I call them Polarity-Sensitive Anaphora (PSAs). Among these are polar additives (Klima (1964)) and polarity particles (Farkas and Bruce (2010); Roelofsen and Farkas (2015)). (1) Polar additives (2) Agreement with polarity particles a. Mary slept. a. Mary slept. (i) So did Dalia. (i) Yes, she slept. (ii) #Neither did Dalia. (ii) #No, she slept. b. Mary didn’t sleep. b. Mary didn’t sleep. (i) #So did Dalia. (i) Yes, she didn’t sleep. (ii) Neither did Dalia. (ii) No, she didn’t sleep. Polar additives are polarity-sensitive in their licensing: Positive polar ad- ditives with so are available with a positive antecedent (1-a), but not with a negative one (1-b), whereas neither shows the opposite pattern. Polarity parti- cles (PolPs) are polarity-sensitive in their interpretation. In a positive context (2-a), only yes, but not no can be used to agree with the antecedent. In the negative context, this contrast is neutralized (Ginzburg and Sag (2000); Roelof- sen and Farkas (2015)) and either polarity particle can be used to agree. These asymmetries lead me to two questions: 1. How can the polarity-sensitivity of PSAs be accounted for? 2. What renders a sentence positive/negative for the purposes of discourse and how might that be captured theoretically? 1. -
St.-Thomas-Aquinas-The-Summa-Contra-Gentiles.Pdf
The Catholic Primer’s Reference Series: OF GOD AND HIS CREATURES An Annotated Translation (With some Abridgement) of the SUMMA CONTRA GENTILES Of ST. THOMAS AQUINAS By JOSEPH RICKABY, S.J., Caution regarding printing: This document is over 721 pages in length, depending upon individual printer settings. The Catholic Primer Copyright Notice The contents of Of God and His Creatures: An Annotated Translation of The Summa Contra Gentiles of St Thomas Aquinas is in the public domain. However, this electronic version is copyrighted. © The Catholic Primer, 2005. All Rights Reserved. This electronic version may be distributed free of charge provided that the contents are not altered and this copyright notice is included with the distributed copy, provided that the following conditions are adhered to. This electronic document may not be offered in connection with any other document, product, promotion or other item that is sold, exchange for compensation of any type or manner, or used as a gift for contributions, including charitable contributions without the express consent of The Catholic Primer. Notwithstanding the preceding, if this product is transferred on CD-ROM, DVD, or other similar storage media, the transferor may charge for the cost of the media, reasonable shipping expenses, and may request, but not demand, an additional donation not to exceed US$25. Questions concerning this limited license should be directed to [email protected] . This document may not be distributed in print form without the prior consent of The Catholic Primer. Adobe®, Acrobat®, and Acrobat® Reader® are either registered trademarks or trademarks of Adobe Systems Incorporated in the United States and/or other countries. -
Structure of the Mass Part 2
Semester Series: The Sacraments of the Church The Structure of the Mass Part TWO—The Liturgy of the Eucharist, and Dismissal Preparation of the Gifts As the Liturgy of the Eucharist begins we are seated and we perform the ritual of “preparing the gifts.” Bread and wine are brought forward to the altar, and prayers are prayed over these gifts in preparation for the calling forth of the Holy Spirit to transform them. As part of the preparation a small drop of water is placed into the wine. The water diffuses completely into the wine and cannot be separated back out, even after the wine is consecrated into the Precious Blood of Christ. This drop of water symbolizes us—we are united to the Precious Blood of Christ and cannot be separated from Him by any outward force. Romans 8 reminds us, “What will separate us from the love of Christ? Will anguish, or distress, or persecution, or famine, or nakedness, or peril, or the sword?” Once united to the saving love of Christ through His precious blood we are united to Him forever. The Anaphora—the Eucharistic Prayer —a Prayer of Grateful Thanks Once the gifts are prepared we are invited to stand and enter as a community into the Eucharistic Prayer. In imitation of the Jewish Passover, we begin this prayer by calling to mind how God has been present in our human history and experience. This prayer continues through the “Sanctus” or “Holy Holy” which is a biblical-based prayer coming directly from two parts of Scripture: • The song of praise of the angels, as recorded in Isaiah 6:3—One cried out to the other: “Holy, holy, holy is the LORD of hosts! All the earth is filled with his glory!” • The greeting of Jesus during his triumphant entry into Jerusalem: Blessed is He who comes in the Name of the Lord, Hosanna in the highest!" (Matthew 21:9) The Anaphora-the Eucharistic Prayer – A Prayer of Epiclesis and Consecration Following the Sanctus we kneel out of respect for the Words of Consecration when the bread and wine will be transformed into the Body, Blood, Soul and Divinity of Christ. -
Online Processing of Anaphora by Advanced English Learners
Online Processing of Anaphora by Advanced English Learners Rong Liu and Janet Nicol University of Arizona 1. Introduction1 It has long been observed that second language (L2) learners have particular difficulty mastering agreement morphology, both in production and in comprehension (e.g., Aaronson & Ferres, 1987; Bailey, Madden & Krashen, 1974; Chen, 2009; Ellis, 1988; Guillelmon & Grosjean, 2001; Hahne Mueller, & Clahsen, 2006; Jiang, 2004, 2007; Johnson & Newport, 1989; Johnson, Shenkman, Newport, & Medin, 1996; Krashen et al., 1977; Krashen & Pon, 1975; Lardiere, 1998; Long, 1997; O’Grady, 2006; Perkins & Larsen–Freeman, 1975; Prevost & White, 2000; Schmidt, 1983; Shapira, 1978; Wei, 2000). Research has examined bound inflectional morphology, such as English plural –s, number marking on verbs, and tense marking on verbs, in addition to unbound morphemes, such as gender-marked determiners like French le, la and Spanish el, la. In most of these cases, grammatical agreement is required between one sentential element and another. Another linguistic domain in which one finds agreement between two sentential entities is anaphora. In a sentence such as Jane likes herself, the reflexive pronoun herself must agree in person, number, and gender with its antecedent Jane. Most of the research on anaphora in L2 has focused on the ability of learners to acquire new syntactic constraints—the binding constraints (Chomsky, 1981)—on the coreference possibilities of pronouns and reflexives (Hirakawa, 1990; Lee & Schachter, 1997; Thomas, 1995; Wakabayashi, 1996; White, 1998). These constraints show cross-linguistic variation, and some theories of language acquisition claim that once the constraints are “set” for one language, they cannot be “reset” for another. -
Guidelines for Eucharistic Processions
Guidelines for Eucharistic Processions Pope Paul VI writes of special forms of worship of the Eucharist, “The Catholic Church has always displayed and still displays this latria that ought to be paid to the Sacrament of the Eucharist, both during Mass and outside of it, by taking the greatest possible care of consecrated hosts, by exposing them to the solemn veneration of the faithful, and by carrying them about in processions to the joy of great numbers of the people.”1 May our processions also bring joy to all who participate! This is not an unfounded joy, but one founded on the knowledge that Christ comes to us, to be among us, to make is dwelling in our midst, to teach us, and lead us to the Father. The following are helpful guidelines for preparing a Eucharistic Procession according to the norms of the Church. 1. The source texts for Eucharistic Processions is Holy Communion and Worship of the Eucharist Outside Mass (HCWEOM), #’s 101-108 and Ceremonial of Bishops #’s 385-394. 2. The following are the things that should be prepared for the procession in addition to what is needed for the Mass: a. A host to be used in the monstrance b. Monstrance c. Humeral Veil d. [Second Thurible] e. Candles for the procession f. [Canopy] 3. A day of especial importance for Eucharistic devotion, and thus also for processions, is the Feast of Corpus Christi. While processions may be done on other days, it is for the local ordinary to determine these other times (cf. HCWEOM 101-102) 4. -
Saint John the Apostle Catholic Parish and School Altar Server Handbook
Saint John the Apostle Catholic Parish and School Altar Server Handbook February 2017 Table of Contents Chapter 1 – What is an Altar Server Page 3 Chapter 2 – Server Duties Page 5 Chapter 3 – The Mass Page 7 Chapter 4 – Baptism within the Mass Page 13 Chapter 5 – Nuptial Mass (Weddings) Page 14 Chapter 6 – Funeral Mass Page 15 Chapter 7 – Benediction Page 19 Chapter 8 – Stations of the Cross Page 20 Chapter 9 – Incense feasts Page 21 Chapter 10 – Miter and Crozier Page 22 Chapter 11 – Church Articles Page 24 2 Chapter 1 What is an Altar Server? An altar server is a lay assistant to a member of the clergy during a religious service. An altar server attends to supporting tasks at the altar such as fetching and carrying, ringing bells, setting up, cleaning up, and so on. Until 1983, only young men whom the Church sometimes hoped to recruit for the priesthood and seminarians could serve at the altar, and thus altar boy was the usual term until Canon 230 was changed in the 1983 update to the Code of Canon which provided the option for local ordinaries (bishops) to permit females to serve at the altar. The term altar server is now widely used and accepted. When altar servers were only young men and seminarians the term acolyte was used. An acolyte is one of the instituted orders which is installed by a bishop. The title of acolyte is still only given to men as it is historically a minor order of ordained ministry. This term is now usually reserved for the ministry that all who are to be promoted to the diaconate receives at least six months before being ordained a deacon (c. -
The Martyrologies and Calendars the Heretics Produced in England
Book 2, chapter 37 The Martyrologies and Calendars the Heretics Produced in England The devil is the ape of God, seeking to usurp the honor and glory due the divine majesty in every way he can: in shrines, altars, sacrifices, offerings, and all that pertains to sacred worship, and to that highest reverence (called latria) owed to God alone,1 the evil one has tried to imitate God, that he might be acknowledged and served as God, deceiving countless men and instructing them to adore stone, and clay, and silver, and gold, and the gods and works of their hands,2 and him therein, as he did in ancient times, and as the blind pagans do even in our own day. In the same way, the heretics, the sons of the demon,3 little vipers who emerge from the entrails of a viper, strive to be apes of the Catholics—neither in faith nor in sanctity, but only in usurping the honor owed to them, mimicking in their hypocritical synagogues what the Catholic Church represents in the congregation of the faithful. For this reason, seeing that the Catholic Church has its saints and martyrs, which it reveres as such and honors on their days, to the glory of the saints and the imitation and emulation of their deeds, the heretics have chosen to celebrate as saints and regard as martyrs those heretics who have been justly burned, whether for their crimes or4 in the name of our faith. The Arian Bishop Georgius died for his crimes in Alexandria, and was venerated and honored as a martyr by the other Arian heretics, as Ammianus Marcellinus says;5 the Donatist Salvius was killed by other heretics—likewise Donatists, but of another, contrary sect— and those of his sect built a temple to him, and esteemed and revered him as martyr, as Saint Augustine writes.6 And so, following the example of their 1 Beginning with Augustine, theologians had distinguished between latria, the worship due only to God, and dulia, the reverence that might be accorded the saints.