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Choral Evensong Feast of Christ the King
ST EDMUND HALL Choral Evensong Feast of Christ the King ‘Striving for the Kingdom’ Speaker: The Chaplain 22 November 2020 6.30 pm What is Evensong? Evensong is one of the Church of England’s ancient services. It provides an open and generous space for quiet and reflection, for song and speech and prayer, as it draws from biblical readings, canticles, and the Church’s long tradition of hymns. All are welcome. Many have said, “Prayer is the key to the day and the lock to the night.” In the Anglican tradition, daily prayer is set at morning and evening for precisely this purpose: to give the opportunity to greet each new day as a divine gift and to prepare our hearts and minds for rest each night. It is founded in a sense of gratitude and wonder, and centred on the faith of Jesus Christ. We invite everyone to join in, as they are able, by listening attentively to the choir, readers, and ministers, and by saying together with us those prayers that are marked in bold: the Lord’s Prayer, the Grace, and the Amens. This year, we are meeting in many locations, not just in the Chapel. Space is primarily limited to the choir and readers. Those who cannot join us in person may do so by Zoom at: https://us02web.zoom.us/j/87112377996?pwd=bm9zMWZreEl4M1RiK2to OXNvNW9aZz09 Speaker The Revd Dr Zachary Guiliano is Chaplain and Career Development Fellow in Early Medieval History at St Edmund Hall. A former journalist, he is the author of various articles, essays, and reviews and the editor of two volumes in the series Studies in Episcopal and Anglican Theology. -
Ecclesiastical Circumscriptions and Their Relationship with the Diocesan Bishop
CANON 294 ECCLESIASTICAL CIRCUMSCRIPTIONS AND THEIR RELATIONSHIP WITH THE DIOCESAN BISHOP What is the relationship of the faithful in personal ecclesiastical circumscriptions to the local diocesan bishop? OPINION The Apostolic See, in the Annual General Statistical Questionnaire, asks diocesan bishops the number of priests in the ecclesiastical circumscription of the diocese, their country of origin and whether they are diocesan or religious. The fact that the diocesan bishop is answering these questions indicates the close relationship between himself and any personal Ecclesiastical Circumscription. Canons 215 and 216 of the 1917 Code required that ecclesiastical circumscriptions be territorial within a diocese and an apostolic indult was needed, for example, to establish personal parishes for an ethnic group of the faithful. After World War II, Pope Pius XII provided for the pastoral care of refugees and migrants in his apostolic constitution Exsul Familia in 1952. Chaplains for migrants were granted special faculties to facilitate pastoral care without receiving the power of jurisdiction or governance. The Second Vatican Council admitted personal criteria in ecclesiastical organisation. The decree Christus Dominus 11 held that the essential element of a particular Church is personal, being a “portion of the people of God”. Personal factors are crucial to determine the communitarian aspect of the makeup of a community. After Vatican II, the Code of Canon Law needed revision. The Synod of Bishops in 1967 approved the principles to guide the revision of the code. The eighth principle stated: “The principle of territoriality in the exercise of ecclesiastical government is to be revised somewhat, for contemporary apostolic factors seem to recommend personal jurisdictional units. -
CHORAL EVENSONG March 14, 2021 5:30 Pm
CHORAL EVENSONG march 14, 2021 5:30 pm Solemn Evensong (sung Evening Prayer, Rite I beginning on page 61 of The Book of Common Prayer) is one of the jewels of the Anglican tradition. Most of the service is sung, often by the choir alone. Opening Improvisation Patrick A. Scott All stand for The Opening Sentences THE INVITATORY AND PSALTER The Preces and Responses music: The Hymnal 1982, S-1 & S-26 V. O Lord, open thou our lips: R. And our mouth shall show forth thy praise V. O God, make speed to save us: R. O Lord, make hast to help us. Glory be to the Father, and to the Son, and to the Holy Spirit: as it was in the beginning, is now, and will be forever. Amen. The congregation is invited to sit and meditate on the text of the opening hymn while the cantors and organist sing. Those worshiping from home are invited to join in singing. See page 6 regarding in-person congregational singing. Office Hymn 143,“ THE GLORY OF THESE FORTY DAYS” music: Erhalt uns, Herr, melody from Geistliche Lieder, 1543 text: Latin, 6th cent.; tr. Maurice F. Bell (1862-1947) All sit while the Choir sings Psalm 107:1-3, 17-22 Plainsong Tone II.1 1 Give thanks to the Lord, for he is good, * and his mercy endures for ever. 2 Let all those whom the Lord has redeemed proclaim * that he redeemed them from the hand of the foe. 3 He gathered them out of the lands; * from the east and from the west, from the north and from the south. -
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 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. -
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. -
Evensong Celebrating the Feast of the Dedication of Westminster Abbey in the Presence of the Lord Mayor of Westminster and the Mayors of the London Boroughs
Westminster Abbey Evensong celebrating the Feast of the Dedication of Westminster Abbey in the presence of The Lord Mayor of Westminster and the Mayors of the London Boroughs The London Mayors’ Association Sunday 20 th October 2013 3.00 pm THE LONDON MAYORS’ ASSOCIATION HISTORICAL NOTE On 4 th December 1900, the then Mayor of the City of Westminster, His Grace the Duke of Norfolk KG , called together a meeting of all the Mayors of the Metropolitan Boroughs (the inner London Boroughs), the object being to discuss matters of ceremonial procedure with a view to uniformity being adopted by all the Mayors of the Metropolitan Boroughs. Subsequently, in early 1901, the Metropolitan Mayors’ and Ex-Mayors’ Association was formed by the Mayor of Westminster with the purpose of promoting discussion of general matters affecting the Metropolis and to enable Mayors and former Mayors to meet on a social basis. In 1965 with the re-organisation of Local Government in London, the Mayors and former Mayors of all thirty-one Boroughs were entitled to join as were the Lord Mayors and former Lord Mayors of the City of London and of the City of Westminster. Under the revised constitution of the Association the Lord Mayor of Westminster is now automatically the President. A former Mayor or Lord Mayor is however elected as Chairman of the Association. The Association comprises over 700 members and is non-party political. It arranges a variety of events throughout the year including this annual service in Westminster Abbey; a walk following the footsteps of Dick Whittington, a former Lord Mayor of London, from Highgate Hill to the Mansion House; a visit to a foreign capital city; lunches for visiting Mayors from abroad and dinners for Ambassadors and High Commissioners to the Court of St James as well as an Annual Gala Dinner. -
Spring 2015 PT 641: Leading Worship in the Prayer Book Tradition Credits: 3 Meets: Thursdays – 9:20Am – 12Noon the Rev
Spring 2015 PT 641: Leading Worship in the Prayer Book Tradition Credits: 3 Meets: Thursdays – 9:20am – 12Noon The Rev. Dr. Henry L. Thompson III (“Laurie”) 2310 Meadow Vue Drive 724 457-2244 [h] 601-3522 [c] 266-3838 [w] [email protected] COURSE DESCRIPTION This course will equip students to lead and prepare worship in the living Prayer Book Tradition here in North America with pastoral, theological, effective and missional coherence. The Book of Common Prayer 1979 will be our primary text, read together with the 1662 BCP. We will be looking as well at non-American Anglican sources as they pertain to the topic at hand in order to begin to engage the student in the broader tradition in which they will serve. The shape, rationale and logic of each service in the Prayer Book will be presented in a “hands on” style with an emphasis on clarity of theological proclamation and formation through faithful liturgical practice. Students from Non-Anglican traditions will get exposure to the historic catholic and reformation framework of the Prayer Book tradition, but assignments will be tailored to fit their own traditions and context. COURSE GOALS-OBJECTIVES-OUTCOMES Goals: To learn to plan biblically sound, aesthetically effective and theologically focused liturgical worship according to the Prayer Book in a broad range of circumstances. To understand the rubrical choices available for leading worship and make liturgical choices thoughtfully. To grasp the value of the “admirable simplicity” in Prayer Book worship. Objectives: In order to achieve the course goals, students will be able to and be equipped to: Lead worship in the Anglican Prayer Book tradition using the BCP 1979 thoughtfully; also use other resources competently (Hymnal, Book of Occasional Services, and Lesser Feasts and Fasts). -
The Invention of the Mechanical Clock and Perceptions of Time in the 13Th–15Th Centuries
Copyright 2013, The Concord Review, Inc., all rights reserved THE INVENTION OF THE MECHANICAL CLOCK AND PERCEPTIONS OF TIME IN THE 13TH–15TH CENTURIES Mattie Glenhaber After the invention of the mechanical clock in Europe in the 12th century, the device spread so quickly that by the 14th century no place could be considered a proper town if it did not have a public clock in its town center.1 The first mention of a mechanical clock in medieval literature is often regarded to be in Dante’s Divine Comedy, in the early 1300s,2 and from this point on we see more and more references to clocks in literature and paintings.3 Soon, we see not just towns installing public clocks for all of their inhabitants, but also people owning their own clocks. The term “public clock” was used by Petrarch as early as 1353 to describe the first public clock in Milan, which not only displayed the time of day for everyone to see, but also rang the hours with bell signals.4 Soon, public clocks caught on in the rest of Europe, so much that cities would often compete to have the most extrava- gant clocks, complete with astronomical models and automatons. Still, despite the fact that the clock had become an essential part of everyday life, the church was initially opposed to their spread because of the way that public clocks not only changed the way that people measured time, but also people’s perception of time itself. Mehitabel Glenhaber is a Junior at the Commonwealth School in Boston, Massachusetts, where she wrote this paper for Ms. -
Liturgical Music in Anglican Benedictine Monasticism
LITURGICAL YUSIC , Tn Anglican CZ3enedictine;, Monasticism DOM DAVID NICHOLSON, O.S.B. Monk of Mount Angel Abbey, Oregon U.S.A. Contents Introduction 5 Elmore Abbey (Formerly Nashdom Abbey), Berks, England 7 Alton Abbey, Hants, England 9 St. Gregory's Abbey, Three Rivers, Michigan, U.S A 10 St. Mark's Priory, Camperdown, Victoria, Australia 12 Edgware Abbey, Middlesex, England 15 St. Mary's Abbey,Kent, England 16 Burford Priory, Oxon, England 18 Holy Cross Convent, Rempstone, England 20 St. Hilda's Priory, Sneaton Castle, Whitby, N. Yorkshire, England 24 Community of St. Peter the Apostle, Glos. England 26 St. Peter's Convent, Wakefield, West Yorkshire, England 27 Order of the Holy Cross, Berkeley, California, U.S A 29 Ewell Monastery, West Mailing, Kent, England (Cistercian) 31 For Burnham (House of Prayer) Slough, England (Cistercian) 32 Russell Savage, Assistant Organist, St. James (Anglican) Church, Vancouver, British Columbia. Assistant Organist, Westminster Abbey, Mission, British Columbia, Canada. ©1990 Mount Angel Abbey, St. Benedict Oregon 97373 Introduction This volume follows, in natural sequence, the series: Liturgical Music in andBenedictine women in Monasticism. the Canterbury Although Communion there are which not a great base numbertheir life of on monasteries the Rule of St. of men Benedict, they are a witness to the monastic calling. in severalEach cases,Monastery where was I was asked not ableto explain to compile its historical sufficient and information liturgical modus I gathered vivendi, this from but GordonThe Benedictine Beattie, O.S.B., and CistercianR.A.F., monk Monastic of Ampleforth Yearbook (1990) Abbey. edited by Rev. Dom I wish to thank all who contributed to this work. -
The Book of Common Prayer
The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with The Psalter or Psalms of David According to the use of The Episcopal Church Church Publishing Incorporated, New York Certificate I certify that this edition of The Book of Common Prayer has been compared with a certified copy of the Standard Book, as the Canon directs, and that it conforms thereto. Gregory Michael Howe Custodian of the Standard Book of Common Prayer January, 2007 Table of Contents The Ratification of the Book of Common Prayer 8 The Preface 9 Concerning the Service of the Church 13 The Calendar of the Church Year 15 The Daily Office Daily Morning Prayer: Rite One 37 Daily Evening Prayer: Rite One 61 Daily Morning Prayer: Rite Two 75 Noonday Prayer 103 Order of Worship for the Evening 108 Daily Evening Prayer: Rite Two 115 Compline 127 Daily Devotions for Individuals and Families 137 Table of Suggested Canticles 144 The Great Litany 148 The Collects: Traditional Seasons of the Year 159 Holy Days 185 Common of Saints 195 Various Occasions 199 The Collects: Contemporary Seasons of the Year 211 Holy Days 237 Common of Saints 246 Various Occasions 251 Proper Liturgies for Special Days Ash Wednesday 264 Palm Sunday 270 Maundy Thursday 274 Good Friday 276 Holy Saturday 283 The Great Vigil of Easter 285 Holy Baptism 299 The Holy Eucharist An Exhortation 316 A Penitential Order: Rite One 319 The Holy Eucharist: Rite One 323 A Penitential Order: Rite Two 351 The Holy Eucharist: Rite Two 355 Prayers of the People -
A Concise Glossary of the Genres of Eastern Orthodox Hymnography
Journal of the International Society for Orthodox Church Music Vol. 4 (1), Section III: Miscellanea, pp. 198–207 ISSN 2342-1258 https://journal.fi/jisocm A Concise Glossary of the Genres of Eastern Orthodox Hymnography Elena Kolyada [email protected] The Glossary contains concise entries on most genres of Eastern Orthodox hymnography that are mentioned in the article by E. Kolyada “The Genre System of Early Russian Hymnography: the Main Stages and Principles of Its Formation”.1 On the one hand the Glossary is an integral part of the article, therefore revealing and corroborating its principal conceptual propositions. However, on the other hand it can be used as an independent reference resource for hymnographical terminology, useful for the majority of Orthodox Churches worldwide that follow the Eastern Rite: Byzantine, Russian, Bulgarian, Serbian et al., as well as those Western Orthodox dioceses and parishes, where worship is conducted in English. The Glossary includes the main corpus of chants that represents the five great branches of the genealogical tree of the genre system of early Christian hymnography, together with their many offshoots. These branches are 1) psalms and derivative genres; 2) sticheron-troparion genres; 3) akathistos; 4) canon; 5) prayer genres (see the relevant tables, p. 298-299).2 Each entry includes information about the etymology of the term, a short definition, typological features and a basic statement about the place of a particular chant in the daily and yearly cycles of services in the Byzantine rite.3 All this may help anyone who is involved in the worship or is simply interested in Orthodox liturgiology to understand more fully specific chanting material, as well as the general hymnographic repertoire of each service.