DOCSLIB.ORG

NSA-03 Psalter Terce Sext None.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

THE SARUM RITE Sarum Breviary Noted. Scholarly Edition. VOLUME A. Part . Pages []-[]. Psalter. Terce. Sext. None. Edited by William Renwick. HAMILTON ONTARIO . THE GREGORIAN INSTITUTE OF CANADA . MMXV. The Sarum Rite is published by The Gregorian Institute of Canada/L’Institut grégorien de Canada, Mercer Street, Dundas, Ontario, Canada LH N. The Gregorian Institute of Canada is affiliated with the School of the Arts, McMaster University. The Sarum Rite is distributed over the internet through .pdf files located at: www.sarum-chant.ca This document first published November , . All rights reserved. This publication may be downloaded and stored on personal computers, and may be printed for purposes of research, study, education, and performance. No part of this publication may be uploaded, printed for sale or distribution, or otherwise transmitted or sold, without the prior permission in writing of the Gregorian Institute of Canada. The Gregorian Institute of Canada/L’Institut grégorien du Canada is a charitable organization registered by the Federal Government of Canada. www.gregorian.ca © The Gregorian Institute of Canada, . Terce. At Terce. [ This Melody is sung on this Hymn on all Double Feasts throughout the whole year.]1 Nunc Sancte nobis Spiritus. 1519-P:49r; HS:90v; 1531-P:11v. 2 Hymn. IV. 8354. C Ome, Ho- ly Ghost, with God the Son, * And God the Fa ther, ev- er one ; Shed forth thy grace with- in our breast, And dwell with us, a rea dy guest. 2. By eve ry pow'r, by heart and tongue, By act and deed, thy praise be sung ; In flame with per- fect love each sense, That oth ers' souls A-3. [143] Terce. may kin dle thence. 3. O Fa ther, that we ask be done, Through Je- sus Christ, thine on ly Son ; Who, with the Ho- ly Ghost and thee, Shall live and reign e- ter nal- ly. Amen. 3 [ Throughout the whole week of Pentecost let this Melody be sung on this Hymn. ] 1519-P:49r; HS:91r; 1531-P:11v.4 Hymn. 8354. VIII. C Ome, Ho- ly Ghost, with God the Son, * And God the Fa ther, ev- er one ; Shed forth thy grace with in our breast, And dwell with us, a read y guest. 2. By eve ry pow'r, by heart and tongue, By act and deed, thy praise be sung ; [144] Terce. In flame with per- fect love each sense, That oth- ers' souls may kin dle thence. 3. O Fa ther, that we ask be done, Through Je- sus Christ, thine on ly Son ; Who, with the Ho- ly Ghost and thee, Doth live and reign e- ter nal- ly. A- men. [ On the Vigil of the Epiphany : and on all Sundays throughout the whole year, and on simple Feasts whether of iij. lessons or of ix. and on Commemorations of blessed Mary : and on the Feast of the Place : and within Octaves and on the Octave day whether the Choir is ruled or not if a Double Feast is observed except during the Week of Pentecost : and except on Feasts on which a Nocturn is sung, this Melody is sung.]5 1519-P:49v; HS:91v; 1531-P:11v. Hymn. IV. 8354. C Ome, Ho- ly Ghost, with God the Son, * And God the Fa ther, ev- er one ; Shed forth thy grace with in our breast, And dwell with us, a rea dy guest. 2. By eve ry pow'r, by [145] Terce. heart and tongue, By act and deed thy praise be sung ; In flame with per fect love each sense, That oth ers' souls may kin dle thence. 3. O Fa ther, that we ask be done, Through Je- sus Christ, thine on ly Son ; Who, with the Ho- ly Ghost and thee, Shall live and reign e- ter nal- ly. A- men. [ On all ferias throughout the year, even those in Eastertide, and on Feasts on which a Nocturn is sung, and on Vigils not falling on a Sunday, besides those of Easter and Pentecost, and not on the Vigil of the Epiphany, this Melody is sung .]6 1519-P:49v; HS:92r; 1531-P:11v.7 Hymn. 8354. VIII. C Ome, Ho- ly Ghost, with God the Son, * And God the Fa ther, ev- er one ; Shed forth thy grace with in our breast, [146] Terce. And dwell with us, a read y guest. 2. By eve ry pow'r, by heart and tongue, By act and deed thy praise be sung ; In flame with per fect love each sense, That oth ers' souls may kin dle thence. 3. O Fa ther, that we ask be done, Through Je- sus Christ, thine on ly Son ; Who, with the Ho- ly Ghost and thee, Doth live and reign e- ter nal- ly. A- men. [ On the Feast of Pentecost and on Monday, Tuesday, and Wednesday within the Octave of Pentecost the Hymn Veni Creator Spiritus. is sung. XX .]8 On Sundays. Laus et perennis. AS:108, 286; 1519-P:49v, 51v; 1531-P:12r. Ant. II.i. 3601. P Raise and un- end ing glo- ry. Ps. Set before me. [147] Terce. On ferias. Veniant michi. AS:112; 1519:121r; 1519-P:49v, 52r; 1531-P:12r.9 Ant. I.iv. sar0123. L ET thy ten der mer cies. Ps. Set before me. On ferias in Advent. Tuam Domini. AS:pl.e; 1519:20v; SB:lvi; 1531-P:12r. Ant. IV.v. 5229. S Tir up. Ps. Set before me. Psalm xcviij. iij . Legem pone. ET before me for a law the way Behold I have longed afterˆ ~ thy pre- ´ . S of thy justifications,ˆ~ O´ Lord : cepts : quicken me~ inˆ thy justice. ´ . and I will ˆalways~ seek after´ it. Let thy mercy also come uponˆ~ me, ~ . Give me understanding, and ˆI will O´ Lord : thy salvation according~ ˆ to ´ ~ search´ thy law : and I will keep it thy word. withˆ my whole ´ heart. So shall I answer them that re- ~ ~ ~ Lead me into the path of thyˆ com- proachˆ me in any´ thing : that I have ~ . mandments´ : for this same I haveˆ trustedˆ in ´ thy words. desired.´ And take not thou the word of Incline my heart into thy testi-ˆ~ truth utterly outˆ~ of my ´ mouth : for in . monies´ : and not to~ covetousness.ˆ ´ thy words, I have hopedˆ~ exceedingly. ´ Turn away my eyes that they may So shall I alwaysˆ~ keep ´ thy law : for ~ . ~ . notˆ behold ~ vanity ´ : quickenˆ me in´ thy everˆ and ever.´ ~ way. And I walkedˆ at´ large : because I . Establish thy wordˆ to ~ thy servant ´ : in´ have sought after~ thyˆ commandments. ´ thy fear. And I spoke of thy testimoniesˆ ~ ~ . Turn away my reproach, which I before´ kings : and I was notˆ ashamed. ´ have apprehendedˆ~ ´ : for thy judgments~ I meditated also on thy ˆ~ command- ´ [12r. ] . areˆ delightful. ´ ments : which I loved.´ [148] Terce. And I lifted up my hands to thy Glory be to the Fatherˆ~ and ´to the ~ commandments, whichˆ I loved ´ : and I Son. was exercised in thy justifications.ˆ~ ´ Psalm [cxviij. iv .] Memor esto servi.to here ~ . E thou mindful of thy word toˆ~ O Lord,ˆ~ my portion ´ : I have said, Iˆ . Bthy servant´ : in which thou hast~ would keep´ thy law. ~ givenˆ me ´ hope. I entreated thy faceˆ with all ´ my ~ . This hath comforted me in my heart : have mercy on me accordingˆ ~ humiliationˆ ´ : because thy word hath to´ thy word. ~ enlivened~ ˆ ´ me. I have thoughtˆ on ´ my ways : and ~ . The proud did iniquitously alto-ˆ~ turned my feet unto thy testimonies.ˆ ´ ~ . gether´ : but I declined notˆ from ´ thy I am ready, and amˆ~ not troubled ´ : . law. that I may keepˆ~ thy commandments. ´ I remembered, O Lord, thy judg-ˆ~ The cords of the wicked have en- ~ ˆ. ´ ~ ~ ments of´ old : and I was comforted. compassedˆ ´ me : but I have not for - . A fainting hath takenˆ~ hold ´ of me : gottenˆ thy ´ law. because of the wicked~ thatˆ forsake ´ thy I rose at midnight toˆ~ give praise ´ to law. thee : for the judgments of thy jus-ˆ~ . Thy justifications were the subjectˆ~ tification.´ ~ . of´ my song : in the placeˆ of my pil- ´ I am a partaker with allˆ them~ that . grimage. fear´ thee : and that keep~ˆ thy com- ~ In the night I have rememberedˆ thy mandments.´ . ~ name,´ O Lord : andˆ have kept ´ thy law. The earth, O Lord, is fullˆ of thy ~ . This happenedˆ ~ to ´ me : because I mercy´ : teach me thy justifications.ˆ ´ . sought after thy justifications.ˆ~ ´ Glory be. Psalm cxviij. v . Bonitatem fecisti. ~ ~ Hou hast done wellˆ with thy Before I was humbled ˆI offended ´ : ~ . T servant´ : O Lord, accordingˆ to ´ therefore~ haveˆ I kept ´ thy word. thy word. Thou´ art good : and in thy good- ~ . Teach me goodness and disciplineˆ ness teach me thy justifications.~ˆ ´ and knowledge´ : for I have believed~ The iniquity of the proud hath . ~ thyˆ commandments. ´ been multipliedˆ over ´ me : but I will [149] Terce. seek thy commandments~ withˆ my thou hast humbled´ me. ~ whole´ heart. O ! let thy mercy be forˆ my com- ´ ~ ~ . Their heart is curdledˆ like ´ milk : fort : according to thy word untoˆ thy ~ . but I have meditatedˆ on ´ thy law. servant.´ It is good for me that thou~ˆ hast Let thy tender mercies come unto ~ ~ humbled´ me : that I may learn thy me,ˆ and ´I shall live : for thy law is my ~ . justifications.ˆ ´ meditation.ˆ ´ ~ The law of thy mouthˆ is good ´ to Let the proud be ashamed, because . me : above thousands of~ goldˆ and they have done unjustlyˆ ~ towards ´ me : ~ . silver.´ but I will be employed in thyˆ com- Thy hands have madeˆ me~ and mandments.´ ~ formed´ me : give me understanding, Let them that fearˆ thee turn ´ to me : ~ .
Recommended publications
  • The Divine Office

    The Divine Office

    THE DIVINE OFFICE BRO. EMMANUEL NUGENT, 0. P. PIRITUAL life must be supplied by spiritual energy. An efficient source of spiritual energy is prayer. From Holy Scripture we learn that we should pray always. li In general, this signifies that whatever we do should be done for the honor and glory of God. In a more restricted sense, it requires that each day be so divided that at stated in­ tervals we offer to God acts of prayer. From a very early period it has been the custom of the Church, following rather closely the custom that prevailed among the Chosen People, and later among the Apostles and early Christians, to arrange the time for her public or official prayer as follows: Matins and Lauds (during the night), Prime (6 A.M.), Tierce (9 A.M.), Sext (12M.), None (3 P.M.), Vespers (6 .P. M.), Compline (nightfall). The Christian day is thus sanc­ tified and regulated and conformed to the verses of the Royal Psalmist: "I arose at midnight to give praise to Thee" (Matins), "Seven times a day have I given praise to Thee"1 (Lauds and the remaining hours). Each of the above divisions of the Divine Office is called, in liturgical language, an hour, conforming to the Roman and Jewish third, sixth, and ninth hour, etc. It is from this division of the day that the names are given to the various groups of prayers or hours recited daily by the priest when he reads his breviary. It is from the same source that has come the name of the service known to the laity as Sunday Vespers, and which constitutes only a portion of the Divine Office for that day.
  • The Constitution on the Sacred Liturgy

    The Constitution on the Sacred Liturgy

    THE CONSTITUTION ON THE SACRED LITURGY Sacrosanctum Concilium, 4 December, 1963 INTRODUCTION 1. The sacred Council has set out to impart an ever-increasing vigor to the Christian life of the faithful; to adapt more closely to the needs of our age those institutions which are subject to change; to foster whatever can promote union among all who believe in Christ; to strengthen whatever can help to call all mankind into the Church's fold. Accordingly it sees particularly cogent reasons for undertaking the reform and promotion of the liturgy. 2. For it is the liturgy through which, especially in the divine sacrifice of the Eucharist, "the work of our redemption is accomplished,1 and it is through the liturgy, especially, that the faithful are enabled to express in their lives and manifest to others the mystery of Christ and the real nature of the true Church. The Church is essentially both human and divine, visible but endowed with invisible realities, zealous in action and dedicated to contemplation, present in the world, but as a pilgrim, so constituted that in her the human is directed toward and subordinated to the divine, the visible to the invisible, action to contemplation, and this present world to that city yet to come, the object of our quest.2 The liturgy daily builds up those who are in the Church, making of them a holy temple of the Lord, a dwelling-place for God in the Spirit,3 to the mature measure of the fullness of Christ.4 At the same time it marvelously increases their power to preach Christ and thus show forth the Church, a sign lifted up among the nations,5 to those who are outside, a sign under which the scattered children of God may be gathered together 6 until there is one fold and one shepherd.7 _______________________________________________________ 1.
  • Introitus: the Entrance Chant of the Mass in the Roman Rite

    Introitus: the Entrance Chant of the Mass in the Roman Rite

    Introitus: The Entrance Chant of the mass in the Roman Rite The Introit (introitus in Latin) is the proper chant which begins the Roman rite Mass. There is a unique introit with its own proper text for each Sunday and feast day of the Roman liturgy. The introit is essentially an antiphon or refrain sung by a choir, with psalm verses sung by one or more cantors or by the entire choir. Like all Gregorian chant, the introit is in Latin, sung in unison, and with texts from the Bible, predominantly from the Psalter. The introits are found in the chant book with all the Mass propers, the Graduale Romanum, which was published in 1974 for the liturgy as reformed by the Second Vatican Council. (Nearly all the introit chants are in the same place as before the reform.) Some other chant genres (e.g. the gradual) are formulaic, but the introits are not. Rather, each introit antiphon is a very unique composition with its own character. Tradition has claimed that Pope St. Gregory the Great (d.604) ordered and arranged all the chant propers, and Gregorian chant takes its very name from the great pope. But it seems likely that the proper antiphons including the introit were selected and set a bit later in the seventh century under one of Gregory’s successors. They were sung for papal liturgies by the pope’s choir, which consisted of deacons and choirboys. The melodies then spread from Rome northward throughout Europe by musical missionaries who knew all the melodies for the entire church year by heart.
  • A Guide to Resources for SINGING and PRAYING the PSALMS

    A Guide to Resources for SINGING and PRAYING the PSALMS

    READ PRAY SING A Guide to Resources for SINGING and PRAYING the PSALMS – WELCOME – Voices of the Past on the Psalter We are delighted you have come to this conference, and I pray it has been helpful to you. Part of our aim is that you be encouraged and helped to make use of the Psalms in your own worship, using them as a guide for prayer and Dietrich Bonhoeffer singing. To that end we have prepared this booklet with some suggested “Whenever the Psalter is abandoned, an incomparable treasure vanishes from resources and an explanation of metrical psalms. the Christian church. With its recovery will come unsuspected power.” Special thanks are due to Michael Garrett who put this booklet together. We Charles Spurgeon have incorporated some material previously prepared by James Grant as well. “Time was when the Psalms were not only rehearsed in all the churches from day to day, but they were so universally sung that the common people As God has seen fit to give us a book of prayers and songs, and since he has knew them, even if they did not know the letters in which they were written. so richly blessed its use in the past, surely we do well to make every use of it Time was when bishops would ordain no man to the ministry unless he knew today. May your knowledge of God, your daily experience of him be deeply “David” from end to end, and could repeat each psalm correctly; even Councils enhanced as you use his words to teach you to speak to him.
  • Leading Worship

    Leading Worship

    Designation: Core Education for Layreaders Objectives On completion of this course you should be able to Know where to find Daily Office liturgies in our Anglican liturgical books and resources and where to find resources to prepare for worship Be familiar with the liturgies for Morning, Evening Prayer, and Compline Understand how to adapt the liturgy to add content appropriate to the liturgical day Know the factors to consider to organize and lead the service Understand the basic considerations for leading a Burial Service 2 Reflections on Leading Worship Leading worship is different than participating It is always easier for the Layreader to adapt to local custom Most Anglicans are familiar with the basic structure of the service; if you don’t explain everything that’s OK It is often a team effort; know your team and use them Let go the ego; our boundless insight, wisdom, and knowledge is not the key to a successful service. Getting in touch with God through worship is… 4 Daily Office History By the 8th century eight Time Service Time Service daily prayer services Midnight Matins Midday Sext were held every three hours in cathedrals, 3 am Lauds 3 pm None monasteries and 6 am Prime 6 pm Vespers convents 9 am Tierce 9 pm Compline 5 Daily Office History Lauds Matins Prime Morning Prayer 6 Daily Office History Vespers Compline Evening Prayer 7 Daily Office History Morning Prayer Prayers at Midday and Compline reintroduced in the Canadian BCP of 1962 Prayers at Compline Mid Day Compline used when Evening Prayer has been previously
  • The Rites of Holy Week

    The Rites of Holy Week

    THE RITES OF HOLY WEEK • CEREMONIES • PREPARATIONS • MUSIC • COMMENTARY By FREDERICK R. McMANUS Priest of the Archdiocese of Boston 1956 SAINT ANTHONY GUILD PRESS PATERSON, NEW JERSEY Copyright, 1956, by Frederick R. McManus Nihil obstat ALFRED R. JULIEN, J.C. D. Censor Lib1·or111n Imprimatur t RICHARD J. CUSHING A1·chbishop of Boston Boston, February 16, 1956 PRINTED IN THE UNITED STATES OF AMERICA INTRODUCTION ANCTITY is the purpose of the "new Holy Week." The news S accounts have been concerned with the radical changes, the upset of traditional practices, and the technical details of the re­ stored Holy Week services, but the real issue in the reform is the development of true holiness in the members of Christ's Church. This is the expectation of Pope Pius XII, as expressed personally by him. It is insisted upon repeatedly in the official language of the new laws - the goal is simple: that the faithful may take part in the most sacred week of the year "more easily, more devoutly, and more fruitfully." Certainly the changes now commanded ,by the Apostolic See are extraordinary, particularly since they come after nearly four centuries of little liturgical development. This is especially true of the different times set for the principal services. On Holy Thursday the solemn evening Mass now becomes a clearer and more evident memorial of the Last Supper of the Lord on the night before He suffered. On Good Friday, when Holy Mass is not offered, the liturgical service is placed at three o'clock in the afternoon, or later, since three o'clock is the "ninth hour" of the Gospel accounts of our Lord's Crucifixion.
  • Inwardly Digest: the Prayer Book As a Guide to a Spiritual Life Section 2; Chapter 5 & 6

    Inwardly Digest: the Prayer Book As a Guide to a Spiritual Life Section 2; Chapter 5 & 6

    Inwardly Digest: The Prayer Book as a Guide to a Spiritual Life Section 2; Chapter 5 & 6 SECTION 2: THE DAILY OFFICE 1. Identify the following terms: • Alimentary offerings (p.168) • Versicles (p. 181 & footnote 12, p. 228) • The 4 parts of morning and evening prayer (p. 176) • Suffrages (p.177) [e.g. BCP p.97] A series of petitions pronounced by the celebrant with the responses of the congregation. (fr. L: assistance) • Invitatory (p. 182) • Canticle (p189): Middle English: from Latin canticulum ‘little song’, diminutive of canticum, from canere ‘sing’. • Cento (p.198). 2 Deepening Our Understanding i. P.154: Evelyn Underhill writes that poetry in the liturgy has three main purposes. Olsen also writes (p.155) that “like great poetry, scripture invites us into different way of seeing the world and our relationships within it.” How do you experience the language of the Prayer Book? ii. P. 161-165 discusses the Palestinian and Egyptian models of daily prayer. Cranmer’s prayer book followed which model? Which model is featured in the 1979 BCP? iii. Bonus material: Benedictine Prayer is divided into the following hours • First Vespers (evening prayer for Sundays, which are said on Saturday evening) • Vigils (a lengthier time of prayer that originally were the night watches) • Lauds – morning prayer • Terce- a prayer at the third hour or midmorning • Sext – prayer at the 6th hour or noon • None – prayer at the 9th hour or midafternoon • (second) Vespers – evening prayer • Compline – night or the last prayer of the day iv. P. 168: what is the real purpose of a sacrifice? How can prayer be considered a sacrifice? v.
  • The Book of Psalms “Bless the Lord, O My Soul, and Forget Not All His Benefits” (103:2)

    The Book of Psalms “Bless the Lord, O My Soul, and Forget Not All His Benefits” (103:2)

    THE BOOK OF PSALMS “BLESS THE LORD, O MY SOUL, AND FORGET NOT ALL HIS BENEFITS” (103:2) BOOK I BOOK II BOOK III BOOK IV BOOK V 41 psalms 31 psalms 17 psalms 17 psalms 44 psalms 1 41 42 72 73 89 90 106 107 150 DOXOLOGY AT THESE VERSES CONCLUDES EACH BOOK 41:13 72:18-19 89:52 106:48 150:6 JEWISH TRADITION ASCRIBES TOPICAL LIKENESS TO PENTATEUCH GENESIS EXODUS LEVITICUS NUMBERS DEUTERONOMY ────AUTHORS ──── mainly mainly (or all) DAVID mainly mainly mainly DAVID and KORAH ASAPH ANONYMOUS DAVID BOOKS II AND III ADDED MISCELLANEOUS ORIGINAL GROUP BY DURING THE REIGNS OF COLLECTIONS DAVID HEZEKIAH AND JOSIAH COMPILED IN TIMES OF EZRA AND NEHEMIAH POSSIBLE CHRONOLOGICAL STAGES IN THE GROWTH AND COLLECTION OF THE PSALTER 1 The Book of Psalms I. Book Title The word psalms comes from the Greek word psalmoi. It suggests the idea of a “praise song,” as does the Hebrew word tehillim. It is related to a Hebrew concept which means “the plucking of strings.” It means a song to be sung to the accompaniment of stringed instruments. The Psalms is a collection of worship songs sung to God by the people of Israel with musical accompaniment. The collection of these 150 psalms into one book served as the first hymnbook for God’s people, written and compiled to assist them in their worship of God. At first, because of the wide variety of these songs, this praise book was unnamed, but eventually the ancient Hebrews called it “The Book of Praises,” or simply “Praises.” This title reflects its main purpose──to assist believers in the proper worship of God.
  • Praying the Liturgy of the Hours

    Praying the Liturgy of the Hours

    Praying the Liturgy of the Hours The Liturgy of the Hours, also known as the Divine Office or the Work of God (Opus Dei), is a beautiful and ancient tradition in the Church marking the hours of each day and sanctifying the day with prayer. It is not reserved for clerics and religious (although they take vows to say it), but can also be prayed by the lay faithful. In fact, the Second Vatican Council highly encouraged the laity to “recite the divine office [especially Morning and Evening Prayer-the Major hours], either with the priests, or among themselves, or even individually” (Sacrosanctum Concilium, 100). The Hours are a meditative dialogue on the mystery of Christ, using scripture and prayer. The foundation of the prayer is simple – praying the Psalms – but in practicality can be difficult. If one chooses to purchase a physical breviary (the book that contains the Liturgy of the Hours, it can be challenging – especially if no one is there to show you what to do. However, after an initial introduction to praying the Liturgy of the Hours, it becomes much easier and soon it will be like clockwork. There are two main forms of the breviary. You can purchase a four-volume set entitled The Liturgy of the Hours from the Catholic Book Publishing. You can usually purchase for as low as $155. However, you can also purchase one volume at a time: This four-volume set contains prayers for all the hours of the day: Office of Readings (Major Hour); Lauds or Morning Prayer (Major Hour); Daytime Prayer (minor hour(s)-one or more of Terce (Midmorning), Sext (Midday), or None (Midafternoon); Vespers (Major Hour); and Compline or Night Prayer.
  • Bulletin for July 11, 2021

    Bulletin for July 11, 2021

    Holy Ghost Catholic Church 1041 North Central Street Knoxville, Tennessee 37917 Rectory and Mailing Address 111 Hinton Avenue Knoxville, TN 37917 Phone: 865-522-2205 email: [email protected] web: holyghostknoxville.org PARISH OFFICE: Monday-Friday, 8:30 a.m. - 4 p.m. SUNDAY MASS SCHEDULE Mass in English: 8 a.m., 10 a.m., and 5 p.m. Mass in Latin (Extraordinary Form): Noon Mass in Spanish: 2:30 p.m. Week Day Mass: Monday-Saturday: 8 a.m. Fifteenth Sunday in Ordinary Time July 11, 2021 Most Rev. Richard F. Stika, D.D. John and Priscilla McKinney, VESPERS AND ADORATION OF Bishop of Knoxville Fidelis and Fraternus THE BLESSED SACRAMENT 865-584-3307 [email protected] Thursday 5-8 p.m. [email protected] Rev. Bill McNeeley, Pastor CONFESSIONS [email protected] Carol Lougheed Thursday 5:30-7:45 p.m. Rev. Michael Hendershott, STL CCW Saturday after the 8 a.m. Mass Associate Pastor (865) 660-4108 Sunday between the Masses [email protected] [email protected] ROSARY Deacon Gordy Lowery Daniel Dunn (423) 312-3185 Sunday after the 10 a.m. Mass Knights of Columbus Tuesday and Saturday after 8 a.m. Mass Deacon Scott Maentz 865-310-6649 865-387-6390 [email protected] [email protected] BAPTISM Call the church office Margaret Hunt, Parish secretary MUSIC MINISTRY [email protected] Mary Weaver CCD Director Will resume in August Veronica Sandoval, Office assistant Confirmation class Will resume in (Mondays from 10 a.m.— 2 p.m.) Questions or comments about the music August program or the choirs for English or Mark and Beth Williamson, DRE’s Latin Masses? Contact Mary Weaver at RCIA [email protected] [email protected] or Contact Mark and Beth Williamson 865-437-8620 E-mail: [email protected] Ryan Seaver MARRIAGE Organist Call Church Office at least 4 months in advance.
  • Psalter Matins 2015

    Psalter Matins 2015

    Matins of the Carthusian Order Saint Hugh's Charterhouse 2015 2 Psalm 3 Ord, how many adversaries I have! % How Lmany there are who rise up against me! How many there are who sây of me, % ‘There is no help for him in his God.’ But you, O Lord, are a shield abôut me; % you are my glory, the one who lifts up my head. I call aloud upôn the Lord, % and he answers me from his holy hill; I lie down and gô to sleep; % I wake again, because the Lord sustains me. I do not fear the multitudes of pêople % who set themselves against me all around. Rise up, O Lord; set me frêe, my God; %% surely, you will strike all my enemies acrôss the face, % you will break the teeth of the wicked. Deliverance belongs tô the Lord. % Your blessing be upon your people! Psalm 94 Ome, let us sing tô the Lord; % let us shout C for joy to the Rock of our salvation. Psalm 94 3 Let us come before his presence with thanksgîving % and raise a loud shout to him with psalms. For the Lord is a grêat God, % and a great King above all gods. In his hand are the caverns ôf the earth, % and the heights of the hills are his also. The sea is his, for he mâde it, % and his hands have moulded the dry land. Come, let us bow down, and bênd the knee, % and kneel before the Lord our Maker. For he îs our God, % and we are the people of his pasture and the sheep of his hand.
  • “Saint Augustine Once Called the Psalter 'The Old Testament In

    “Saint Augustine Once Called the Psalter 'The Old Testament In

    “Saint Augustine once called the Psalter ‘the Old Testament in microcosm.’ All of the riches of the Scriptures filled in the mine of praise, prophecy, and poetry that is the Psalter. These riches, however, need to be brought to the light of day so they might adorn the life of the Christian. This powerful volume edited by Ray Van Neste and Richard Wells does just that. It brings the wealth of the Psalms to the life of the church: to be sung, read, and practiced. No doubt this is a volume that will be used in colleges and seminaries in courses on the Psalter.” Heath A. Thomas, associate professor of Old Testament and Hebrew and director of PhD Studies, Southeastern Baptist Theological Seminary “At a time when the psalms and most of the great hymns of the eighteenth and nineteenth centuries are largely neglected in modern congregational worship, this book is a much needed wake-up call. Wells and Van Neste have edited a collection of excellent essays that remind us of the prominent place the psalms have had for Christians from New Testament times onward. The authors urge us to consider once again the spiritual benefits of focusing on the psalms and give practical guidance for their recovery in church life.” Graeme Goldsworthy, visiting lecturer in Hermeneutics, Moore Theological College, Sydney, Australia “This book is a welcome addition to the growing literature on the psalms. Its authors bring together many perspectives but are united in their conviction that the rediscovery of the Psalter encourages the ancient practice of living in the psalms, the reclamation of canoni- cal associations, the enrichment of coming into the presence of God with prayer and praise, and the renewal of congregational life.