The Dominican Missal the Ordinary of the Mass
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New User Guide JUNE 12, ST. JOHN of SAN
JUNE 12, ST. JOHN OF SAN FACUNDO, CONFESSOR Errors? [email protected] St. John was born at St. Facundus in Spain, and belonged to the Augustinian Order. He was distinguished for his devotion during holy Mass; he loved peace-making and brought an end to a civil war among the factions in Salamanca. He died June 11, 1479. Commemoration of Sts. Basilides, Cyrinus, Nabor, and Nazarius: These men were Christian soldiers in the army of Maxentius. They were beheaded by order of Aurelius, prefect of Rome. New User Guide AT THE FOOT OF THE ALTAR AT THE FOOT OF THE ALTAR (Kneel) (Kneel) P: †In nómine Patris, et Fílii, et Spíritus P: †In the Name of the Father, and of Sancti. Amen. the Son, and of the Holy Spirit. Amen. P: Introíbo ad altáre Dei. P: I will go unto the altar of God. S: Ad Deum qui lætíficat juventútem S: To God, Who gives joy to my youth. meam. (Psalm 42) (Psalm 42) P: Júdica me, Deus, et discérne P: Judge me, O God, and distinguish causam meam de gente non sancta: my cause from the unholy nation, ab hómine iníquo et dolóso érue me. deliver me from the unjust and deceitful man. S: Quia tu es, Deus, fortitúdo mea: S: For Thou, O God, art my strength, quare me repulísti, et quare tristis why hast Thou cast me off? And why incédo, dum afflígit me inimícus? do I go about in sadness, while the enemy afflicts me? P: Emítte lucem tuam, et veritátem P: Send forth Thy light and Thy truth: tuam: ipsa me deduxérunt, et they have conducted me and brought adduxérunt in montem sanctum tuum, me unto Thy holy mount, and into Thy et in tabernácula tua. -
CHORAL EVENSONG Francis of Assisi
CHORAL EVENSONG 4 OCTOBER O 5PM O 2020 francis of assisi friar, 1226 Christ Church Cathedral 318 East Fourth Street, Cincinnati, Ohio ABOUT EVENSONG In the monastic tradition of the western church, the TERMS “hours” are appointed times for prayer throughout the ANTIPHON day. A verse sung before and usually after a psalm, canticle, or hymn text. It is • matins/lauds, in the middle of the night; often drawn from scripture (especial- • prime, sunrise; ly the psalms) and is appropriate to the • terce, 9 a.m.; liturgical season or occasion. • sext, noon; CANTICLE • none, 3 p.m.; A non-metrical song used in liturgical • vespers, sunset; worship. Latin for a “little song.” • compline, bedtime. RESPONSORY A prayer(s) with responses. This cycle of prayer, known as the Daily Office, PRECES includes psalms, canticles, antiphons, responsories, (Latin preces, plural of prex, “prayer”). hymns, versicles and responses, readings, and prayers. Brief responsive prayers which are of- ten based on verses of scripture, espe- Archbishop Thomas Cranmer (1489-1556) simplified cially the Psalter. and reduced these hours into the liturgies Morning VERSICLE Prayer (Matins) and Evening Prayer (Evensong). The first half of a set of preces, said or sung by an officiant or cantor and an- Choral Evensong is sung Evening Prayer; the choir sings swered with a spoken or sung response the psalmody, the canticles (Magnificat & Nunc dim- by the congregation or choir. ittis) and an anthem while the congregation participates SUFFraGE vicariously—listening attentively to the choir’s and A series of intercessory prayers or precentor’s offering of music and to the proclamation of petitions. -
Dominican Rite Practicum
LSFT 2405 Dominican Rite Practicum Prepared by the Instructor 2020 Dominican School of Philosophy and Theology Fall 2020 LSFT 2405 First Meeting: Saturday, 9/5, SAP Library, 7:30 pm Dominican Rite Practicum Instructor: Fr. Augustine Thompson O.P. Office Hours: TBA at St. Albert’s Priory Course Description This course is a 1.5 unit graded liturgical practicum open to Dominican friar students, normally after residency year, best in the year of deaconal or priestly ordination. The goal is to acquire the ability to celebrate Low Mass and Missa Cantata according to the traditional Dominican Rite in Latin. The outcome will be a correct and fluid "dry Mass" celebration of the Dominican Rite Low Mass and of the Missa Cantata. These two exercises will in equal parts provide the two graded "exams" of the course. The format will be a practicum in which students perform the rite under the direction of the instructor. Admission to the Class Dominican friars who would like to be admitted to the class need to arrange an interview with the instructor. At the interview they will be asked to recite from memory the texts found on the next page. This memorization is not-negotiable and will serve to prove that the student is ready to undertake the heavy memorization element of the class. As this class is only open to Western Dominican Province student brothers it will be held at St. Albert’s with social distancing. Required Books and Materials William R. Bonniwell, ed., Dominican Ceremonial for Mass and Benediction (1946; rpt. Oakland: Dominican Liturgy Publications, 2012), $22.75, order at: http://www.lulu.com/shop/william-r-bonniwell-op/dominican-ceremonial-for-mass-and-b enediction/hardcover/product-21602438.html Dominican Altar Boys' Manual According to the Rite of the Order of Preachrs (1945; rpt. -
MA Thesis Ceremonials FINAL
ABSTRACT CEREMONIALS: A RECLAMATION OF THE WITCH THROUGH DEVISED RITUAL THEATRE by Rachel Lynn Brandenburg Rituals have been used throughout history as a way to process change and emotion. In the modern day, people are beginning to turn away from organized religion and to take on more personalized rituals and spirituality. As such, identifying as a witch is a growing phenomenon that serves to empower many personally, politically, and spiritually. This creative thesis takes an autobiographical approach to explore how ritual and the identity of the witch can be used as tools of empowerment, tracing the artist’s own journey from Catholicism to a more fluid spiritual life. On February 22nd, 2019, Ceremonials: A Ritual Play opened as part of Miami University’s Independent Artist Series. The play was devised with a student ensemble over a period of five months and stands as the culmination of a series of performance projects that sought to combine ritual and theatre. This portfolio spans the breadth of that practice-based research and includes examples from performance experiments and the devising process, as well as reflections on how ritual and devised theatre can help to empower the individual and the artist. CEREMONIALS: A RECLAMATION OF THE WITCH THROUGH DEVISED RITUAL THEATRE A Thesis Submitted to the Faculty of Miami University in partial fulfillment of the requirements for the degree of Master of Arts by Rachel Lynn Brandenburg Miami University Oxford, Ohio 2019 Advisor: Saffron Henke Reader: Julia Guichard Reader: Christiana Molldrem Harkulich ©2019 Rachel Lynn Brandenburg This Thesis titled CEREMONIALS: A RECLAMATION OF THE WITCH THROUGH DEVISED RITUAL THEATRE by Rachel Lynn Brandenburg has been approved for publication by The College of Creative Arts and Department of Theatre ____________________________________________________ Saffron Henke, MFA ______________________________________________________ Julia Guichard, MFA _______________________________________________________ Christiana Molldrem Harkulich, PhD Table of Contents 1. -
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Mea Culpa: Public Apology, Prime Minister Stephen Harper, and Indian Residential Schools Lauren Pais You cannot see the future with tears in your eyes -Navajo Proverb The adage that history is written by the victors is becoming increasingly outmoded in a world in which once “voiceless” and/or minority groups are now asserting their rights and demanding acknowledgement of, and apologies for, their past mistreatment. Indeed, the post- Cold War decades have seen a proliferation of apologies issued by heads of state, religious and community leaders, celebrities, and even corporate entities for injustices committed in the past. For example, in 1997 President Clinton apologized to the victims of Tuskegee Syphilis Experiment; in 1995 the Japanese government expressed remorse to the two hundred thousand Asian “comfort women” forced into prostitution and murdered during World War II; in 2000 Pope John Paul II issued a sweeping mea culpa for the wrongdoings of the Catholic Church over its history1; and, of greatest interest to this article, in 2008 Prime Minister Stephen Harper issued a public apology to victims of the Canadian Residential Schooling system. Public and collective apologies have captured the interest of many scholars: Roy Brooks has characterized the post-Cold War era as the “Age of Apology;”2 Emily Mitchell has labeled the 1990s as the “decade of atonement;”3 and Elazar Barkan commented on the international 1 Jason A. Edwards, “Apologizing for the Past for a Better Future: Collective Apologies in the United States, Australia and Canada,” (Southern Communication Journal Volume 75, No. 1, January-March 2010), 57. 2 Roy Brooks, Ed., When Sorry Isn't Enough: The Controversy Over Apologies and Reparations for Human Injustice (New York: NYU Press, 1999), 3. -
Thurifer at Missa Cantata
THURIFER AT MISSA CANTATA GENERAL AND HISTORICAL NOTES The Thurifer (Th) has the privilege of bearing the thurible during Mass and of the office of incensing the inferior ministers and the laity. The word thurible is derived from thus, which is Latin for incense. It is generally thought, that the thurible used by the Jews was very similar as employed at Mass now, that is, with three chains, though it is unknown if the Jewish thuribles had a cover. The thurible is also considered to be a liturgical object of great value in its symbolic use, as the thuribles made by the Jews were made of solid gold. This was perhaps done so as to imitate the Altar of Incense (on which incense was burnt three times a day), that stood outside the Temple, which was made of gold plate over wood. The history of the use of incense is very ancient, dating back to earliest ages. Incense was widely used by both the Jews in the Temple ceremonies, as commanded by Almighty God Himself, as well as by the pagan religions. In ancient times, burning incense was also used as an air freshener in countries under Roman or Asian influence; it too was used to incense the guests as a mark of respect at banquets. In fact incense was so widely used, that God Himself commanded the Jews, that the incense compound made for use in the Temple ceremonies, was to be used expressly for the Temple (i.e., God), under the penalty of death, so that it could not be used for secular functions. -
The Morning Office During the Paschal Triduum
The Morning Office During The Paschal Triduum ne of the challenges of the post Vatican II liturgical method of combining the Office of Readings with Morning reform is the implementation of the Liturgy of the Prayer. OHours on the parochial scene. It is lamentable that If the Office of Readings is said immediately before another fifteen years after the publication of the revised Office, Hour of the Office, then the appropriate hymn for that Hour Moming Prayer and Evening Prayer are so infrequently may be sung at the beginning of the Office of Readings. At found on the schedules of parish liturgical services. The the end of the Office of Readings the prayer and conclusion success of the effort at implementation is probably are omitted, and in the Hour following the introductory verse with the Glory to the Father is omitted. proportionate 0 the determination and enthusiasm of pastoral rni . ters. - Generallntruction of the Liturgy of the Hours, #99. The success of the celebration of the Liturgy of the Hours, e 1988 Circular Letter of the Congregation for Divine to great extent, depends upon the quality of the music orship on the preparation and celebration of the Easter ministry available. Ordinarily, for morning or evening Feasts repeats the challenge. This certainly may be prayer a cantor, and perhaps an instrumentalist (e.g. viewed as an indication of it's seriousness. organist), is necessary. During the Paschal Triduum, It is recommended that there be a communal celebration of however, accompaniment is eliminated, and so a good the Office of Readings and Morning Prayer on Good Friday cantor or leader of song is essential. -
Holy Week.Pub
p.408 Invitatory Antiphon [Psalm 95 on page 688] ORDO for Morning & Evening Prayer #105 Hymn: Were You There? [vss. 1 & 2] Holy Week p.408 Psalmody with Antiphons Psalter Week 2 p.411 Reading p.412 Antiphon Sunday, Apr 5: Palm Sunday of the Passion of the Lord p.412 Benedictus Antiphon [Benedictus on page 691] EP1 ----- prayed on Saturday evening ----- p.412 Intercessions & Prayer p.694 Introductory Verse p.693 Conclusion #101 Hymn: Crown Him with Many Crowns EP p.386 Antiphons for Psalmody p.694 Introductory Verse p.775 Psalmody #105 Hymn: Were You There? [vss. 3 & 4] p.386 Reading & Responsory p.413 Psalmody with Antiphons p.387 Magnificat Antiphon [Magnificat on page 696] p.416 Reading & Responsory p.387 Intercessions & Prayer p.416 Magnificat Antiphon [Magnificat on page 696] p.698 Conclusion p.416 Intercessions MP p.417 Prayer p.686 Introductory Verse p.698 Conclusion p.687 Invitatory Antiphon [Psalm 95 on page 688] #103 Hymn: All Glory, Praise and Honor Saturday, Apr 11: Holy Saturday p.388 Antiphons for Psalmody MP p.781 Psalmody p.686 Introductory Verse p.389 Reading & Responsory p.417 Invitatory Antiphon [Psalm 95 on page 688] p.389 Benedictus Antiphon [Benedictus on page 691] #5 Hymn: Darkness Has Faded p.389 Intercessions p.418 Psalmody with Antiphons p.390 Prayer p.420 Reading p.693 Conclusion p.430 Antiphon EP2 p.421 Benedictus Antiphon [Benedictus on page 691] p.694 Introductory Verse p.421 Intercessions & Prayer #102 Hymn: Hail, Redeemer, King Divine p.693 Conclusion p.390 Antiphons for Psalmody p.787 Psalmody p.391 Reading -
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. -
Robert D. Hawkins
LEX OR A NDI LEX CREDENDI THE CON F ESSION al INDI ff ERENCE TO AL TITUDE Robert D. Hawkins t astounds me that, in the twenty-two years I have shared Catholics, as the Ritualists were known, formed the Church Iresponsibility for the liturgical formation of seminarians, of England Protection Society (1859), renamed the English I have heard Lutherans invoke the terms “high church” Church Union (1860), to challenge the authority of English and “low church” as if they actually describe with clar- civil law to determine ecclesiastical and liturgical practice.1 ity ministerial positions regarding worship. It is assumed The Church Association (1865) was formed to prosecute in that I am “high church” because I teach worship and know civil court the “catholic innovations.” Five Anglo-Catholic how to fire up a censer. On occasion I hear acquaintances priests were jailed following the 1874 enactment of the mutter vituperatively about “low church” types, apparently Public Worship Regulation Act for refusing to abide by civil ecclesiological life forms not far removed from amoebae. court injunctions regarding liturgical practices. Such prac- On the other hand, a history of the South Carolina Synod tices included the use of altar crosses, candlesticks, stoles included a passing remark about liturgical matters which with embroidered crosses, bowing, genuflecting, or the use historically had been looked upon in the region with no lit- of the sign of the cross in blessing their congregations.2 tle suspicion. It was feared upon my appointment, I sense, For readers whose ecclesiological sense is formed by that my supposed “high churchmanship” would distract notions about the separation of church and state, such the seminarians from the rigors of pastoral ministry into prosecution seems mind-boggling, if not ludicrous. -
Music for Holy Week and Easter
Victoria: Music for Holy Week and Easter V101 Vol. 1Antiphon, Pueri Hebraeorum (SATB) [2’ 25”] Palm Sunday A V103 Vol. 2St Matthew Passion (SATB) [6’ 30”] Palm Sunday B V105 Vol. 3Elevation Motet, O Domine Jesu Christe (SAATTB) [2’ 15”] Palm Sunday A V107 Vol. 4 Three Lamentations (S(S)A(A)ATB) [13’ 20”] Maundy Thursday E Lamentation IQuomodo sedet sola civitas (SAAT/B) [4’ 30”] Lamentation II Et eggressus est a filia Sion (SATB) [4’ 20”] Lamentation III Manum suam misit hostis (SSATB) [4’ 30”] V109 Vol. 5 Six Tenebrae responsories (S(S)ATB) [14’ 11”] Maundy Thursday E Responsory IV Amicus meus (SATB) [2’ 21”] Responsory VJudas mercator (SSAT) [1’ 50”] Responsory VI Unus ex discipulis meis (SATB) [2’35”] Responsory VII Eram quasi agnus innocens (SATB) [2’ 45”] Responsory VIII Una hora (SSAT) [2’ 15”] Responsory IX Seniores populi (SATB) [3’ 45”] V111 Vol. 6The Canticle of Zachary (SATB) [6’ 00”] Maundy Thursday B V113 Vol. 7Psalm 51, Miserere mei Deus (S(S)ATB) [8’ 00”] Maundy Thursday C V115 Vol. 8Elevation motet, Tantum ergo (SSATB) [1’ 45”] Maundy Thursday A V117 Vol. 9Benedicta sit Sancta Trinitas (SSATTB) [6’ 01”] Maundy Thursday B V119 Vol. 10 Three Lamentations (SS(S)A(A)TB) [10’ 05”] Good Friday D Lamentation ICogitavit Dominum (SATB) [2’ 55”] Lamentation II Matribus suis dixerunt (SSAT) [3’ 55”] Lamentation III Ego vir videns (S(S)AATB) [3’ 15”] V121 Vol. 11 Six Tenebrae responsories (S(S)ATB) [18’ 00”] Good Friday F Responsory IV Tamquam ad latronem (SATB) [2’ 55”] Responsory VTenebrae factae sunt (SSAT) [2’ 40”] Responsory VI Animam meam dilectam (SATB) [4’ 40”] Responsory VII Tradiderunt me (SATB) [2’ 10”] Responsory VIII Jesum tradidit impius (SSAT) [2’ 20”] Resonposry IX Caligaverunt oculi mei (SATB) [3’ 15”] V123 Vol. -
English-Latin Missal
ENGLISH-LATIN MISSAL International Union of Guides and Scouts of Europe © www.romanliturgy.org, 2018: for the concept of booklets © apud Administrationem Patrimonii Sedis Apostolicæ in Civitate Vaticana, 2002: pro textibus lingua latina © International Commission on English in the Liturgy Corporation, 2010: all rights reserved for the English texts The Introductory Rites When the people are gathered, the Priest approaches the altar with the ministers while the Entrance Chant is sung. Entrance Antiphon: Monday, January 29 p. 26. Tuesday, January 30 p. 27. Wednesday, January 31 p. 30. When he has arrived at the altar, after making a profound bow with the ministers, the Priest venerates the altar with a kiss and, if appropriate, incenses the cross and the altar. Then, with the ministers, he goes to the chair. When the Entrance Chant is concluded, the Priest and the faithful, standing, sign themselves with the Sign of the Cross, while the Priest, facing the people, says: In nómine Patris, et Fílii, et Spíritus In the name of the Father, and of the Sancti. Son, and of the Holy Spirit. The people reply: Amen. Amen. Then the Priest, extending his hands, greets the people, saying: Grátia Dómini nostri Iesu Christi, et The grace of our Lord Jesus Christ, and cáritas Dei, et communicátio Sancti the love of God, and the communion of Spíritus sit cum ómnibus vobis. the Holy Spirit, be with you all. Or: Grátia vobis et pax a Deo Patre nostro Grace to you and peace from God our et Dómino Iesu Christo. Father and the Lord Jesus Christ.