April/May 2017
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
3-Step Plan Article #7 the Full Plan
!1 of !71 File Name: "3-Step Plan Article #7 The Full 3-Step Plan"' PART ONE, 22 pages. PART TWO, 49 pages. AN ANCIENT TRIED AND TESTED THREE-STEP PLAN FOR INCREASING THE SPIRITUAL (INWARD) AND NUMERICAL (OUTWARD) GROWTH OF LUTHERAN CONGREGATIONS BY PROCLAIMING THE GOSPEL VERBALLY AND NONVERBALLY 24 HOURS A DAY Most evangelism programs do not work, and as a result many Christians feel guilty for not having personally witnessed to more people. This plan is an ancient plan because it was used by Israel of old and by the Christian Church from the day of its inception, and works because it communicates Law and Gospel nonverbally as well as verbally, and does it 24 hours a day year around. Face to face witness is not required, but the Plan enables even small children to do it easily and naturally. There are two parts to the Plan PART ONE is a description of the Three-Steps of the Plan, written by Philip James Secker. 22 pages. PART TWO is a monograph written by Arthur Carl Piepkorn about the architectural requirements of Lutheran worship, and edited by Philip James Secker. 49 pages. The page and footnote numbers run consecutively through both of Parts without starting over so the user can computer search the entire document and easily move from PART ONE to PART TWO and back. Copyright © 2019 by Philip James Secker, but may be reproduced as long as it is reproduced in its entirety except for the quiz and its answers. TO GOD ALONE BE THE GLORY !2 of !71 PART ONE An Ancient Tried and Tested Three-Step Plan for Increasing the Spiritual (Inward) and Numerical (Outward) Growth of Lutheran Congregations by Proclaiming the Gospel Verbally and Nonverbally 24 Hours a Day Year Around By Philip James Secker, ThD (1937–) PART TWO The Architectural Requirements Of the Lutheran Cultus1 For architects and their staffs, parish building programs, vestries, altar guilds, musicians, elders, and pastors. -
Dvije Kućne Škropionice Iz Fundusa Arheološkog Muzeja Istre Two Home Stoups from the Holdings of the Archaeological Museum of Istria
Aleksandra MAHIĆ DVIJE KUĆNE ŠKROPIONICE IZ FUNDUSA ARHEOLOŠKOG MUZEJA ISTRE TWO HOME STOUPS FROM THE HOLDINGS OF THE ARCHAEOLOGICAL MUSEUM OF ISTRIA Aleksandra Mahić Aleksandra Mahić Arheološki muzej Istre Archaeological Museum of Istria Carrarina 3, Pula, Hrvatska Carrarina 3, Pula, Croatia [email protected] [email protected] UDK 904.2<2-526.4-033.6>"17" UDC 904.2<2-526.4-033.6>"17" 904.2<2-526.4:661.11>"18" 904.2<2-526.4:661.11>"18" 069(497.571Pula):2-526.4"17/18" 069(497.571Pula):2-526.4"17/18" Izvorni znanstveni članak Original scientific paper Primljeno: 21. 8. 2018. Received: August 21, 2018 Odobreno: 16. 4. 2019. Approved: April 16, 2019 Rad u prvom dijelu donosi povijesni pregled razvoja kućnih The first part of this paper presents a historical overview of the škropionica, njihov smještaj te svrhu i način upotrebe. Izdvojeni development of home stoups, including their placement, purpose, su osnovni oblici, vrste materijala od kojih su izrađivane te and the way they were used. Basic forms, types of material najučestaliji ikonografski prikazi na njima. Drugi dio rada they were made of, and the most common iconographic scenes obrađuje dvije kućne škropionice iz Novovjekovne zbirke depicted on them are singled out. The second part of the paper Arheološkog muzeja Istre u Puli. Keramička škropionica sa deals with two home stoups from the Modern Age Collection središnjim motivom Kristova poprsja datira se u drugu polovicu of the Archaeological Museum of Istria in Pula. The ceramic 18. stoljeća, s pretpostavkom da joj je porijeklo s područja sjeverne stoup with the central motif of Christ’s bust is dated to the ili srednje Italije. -
July 19, 2019Ommentator Vol
THE CATHOLIC PAGE 8 Youth Camp July 19, 2019ommentator Vol. 57, No. 12 SERVING THE DIOCESE OF BATON ROUGE SINCE 1963 thecatholiccommentator.org C THIRSTY NO MORE Superior general drawn to St. Teresa By Debbie Shelley realize I have a vocation,” Sis- The Catholic Commentator ter Prema said in an interview with The Catholic Commenta- Sister Mary Prema MC, tor. Superior General of the Mis- Sister Prema went to India sionaries of Charity, continued to join the order. After serv- the work of the congregation’s ing as regional superior of the founder, St. Teresa of Kolkata, order in Europe, she returned in helping people look to the to India. After St. Teresa’s crucified Christ and hear his first successor, Sister Nirmala words, “I thirst,” when she Joshi died from heart failure, came to Baton Rouge in July. Sister Prema was elected Su- Sister Prema, the third sis- perior General in March 2009. ter to lead the Missionaries of There are currently 4,500 Charity, was born in Reken, Missionaries of Charity sisters Germany. She read the biog- actively working in more than Sister Mary Prema MC, superior general of the Missionaries of Charity, visited with the sisters of her raphy of St. Teresa in 1980 and 600 missions across 133 coun- congregation, volunteers and the needy and homeless at the soup kitchen and homeless shelter run went to meet St. Teresa in Ber- tries. by the sisters at St. Agnes Church in Baton Rouge. Photo by Debbie Shelley | The Catholic Commentator lin. With a thoughtful gaze of “I was drawn to their mis- undivided attention and grace- of belonging to community in them,” she said. -
Local Reception of Religious Change Under Henry VIII and Edward VI: Evidence from Four Suffolk Parishes
Portland State University PDXScholar Dissertations and Theses Dissertations and Theses Summer 1-1-2012 Local Reception of Religious Change under Henry VIII and Edward VI: Evidence from Four Suffolk Parishes William Keene Thompson Portland State University Follow this and additional works at: https://pdxscholar.library.pdx.edu/open_access_etds Part of the European History Commons, History of Religion Commons, and the Medieval History Commons Let us know how access to this document benefits ou.y Recommended Citation Thompson, William Keene, "Local Reception of Religious Change under Henry VIII and Edward VI: Evidence from Four Suffolk Parishes" (2012). Dissertations and Theses. Paper 803. https://doi.org/10.15760/etd.803 This Thesis is brought to you for free and open access. It has been accepted for inclusion in Dissertations and Theses by an authorized administrator of PDXScholar. Please contact us if we can make this document more accessible: [email protected]. Local Reception of Religious Change under Henry VIII and Edward VI: Evidence from Four Suffolk Parishes by William Keene Thompson A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in History Thesis Committee: Caroline Litzenberger, Chair David A. Johnson Thomas Luckett Jennifer Schuberth Portland State University ©2012 i Abstract From the second half of Henry VIII’s reign through that of his son Edward VI, roughly 1530 through 1553, England was in turmoil. Traditional (Catholic) religion was methodically undermined, and sometimes violently swept away, in favor of a biblically based evangelical faith imported and adapted from European dissenters/reformers (Protestants). This thesis elucidates the process of parish-level religious change in England during the tumultuous mid sixteenth century. -
St. Stephen Parish 6300 Browning Road Pennsauken, NJ 08109
St. Stephen Parish 6300 Browning Road Pennsauken, NJ 08109 Pastoral Staff Parish Contact Information Reverend Vincent Orum, A.J., Administrator Rectory: (856) 6629338 Fax: (856) 6624679 Reverend Thomas Kiely, InResidence Convent: (856) 6655227 School: (856) 6625935 Permanent Deacon Ernest Picknally Sister Bernadette Mary Leahy, S.S.J. Email: [email protected] Website: www.StStephensPennsauken.com March 22, 2009 – Fourth Sunday of Lent Mass Schedule Our Mission Statement Daily: Monday thru Saturday – 9:00am Saint Stephen Parish is a Catholic Faith Community Weekend Obligation: called by God through Baptism. Our mission is to live the Saturday – 4:30pm Gospel by loving and serving all our brothers and sisters. Sunday – 9:00am & 10:30am rd Children’s Liturgy: 3 Sunday @ 10:30am Parish Membership – Moving INTO the parish all are asked to Holy Days: 9:00am & 7:00pm – 7:00pm Vigil register as soon as possible. Moving WITHIN or OUT – kindly notify rectory of changes. Miraculous Medal Novena – Every Thursday after 9am Mass. Please consider remembering St. Stephen’s in your Will or Eucharistic Exposition – First Friday from 9:30am7pm. Estate Planning. There are financial benefits to do so while still alive and, in death, the spiritual reward of helping to continue Baptism – Call the Rectory for arrangements. the Church’s mission of preaching Jesus Christ. Required Preparation is 1 class, 2 nd Sunday @ Noon. rd Baptism – 3 Sunday of month @ Noon. R.C.I.A. (Rite of Christian Initiation of Adults) Anyone interested in becoming Catholic is invited to become Reconciliation – Saturday from 3:45pm4:15pm part of the RCIA. -
Christian Artefacts
The Advent wreath, or Advent crown, is a Christian tradition that symbolizes the passage of the four weeks of Advent. It is usually a horizontal evergreen wreath with four candles and often, a fifth, white candle in the center. Beginning with the First Sunday of Advent, the lighting of a candle can be accompanied by a Bible reading, devotional time and prayers.[4][5] An additional candle is lit during each subsequent week until, by the last Sunday before Christmas, all four candles are lit. Many Advent wreaths include a fifth, Christ candle which is lit at Christmas Eve or Christmas Day.[6] The custom is observed both in family settings and at public church services. • The Rosary is a series of prayers. When Christian people pray the Rosary they meditate on (think about) the life of Jesus. It is mainly Catholics who use the Rosary to reflect on the important parts of the life of Jesus. To pray the rosary Christians use a Rosary. A Rosary is a string of beads with a crucifix. A short string of five beads is attached to the crucifix which leads to a large circular strip of beads made of five sets of one large bead and ten smaller beads, called decades. These are used to help keep count. • In many Christian churches, Palm Sunday includes a procession of the assembled worshipers carrying palms, representing the palm branches the crowd scattered in front of Jesus as he rode into Jerusalem. Censers are any type of vessels made for burning incense. These vessels vary greatly in size, form, and material of construction. -
Acolyte Manual
Acolyte Manual The Acolyte Guild Saint James’ Church Springfield, Missouri St. James’ Church (Revised) August 2015 Original edition February 2000 by Carol Rayl, Guild Directress Emeritus Table of Contents Introduction……………………………………….………………………………………………3 Section I: St. James’ Acolyte Guild….………………………………………………...4 Section II: General Rules……….……………………………………………………………6 Section III: Processions………….…………………………………………………………….7 Section IV: Summary of Duties……………………………………………………………8 Diagram I: Entrance Processions………………………………………………….…….12 Diagram II: Positions Near End of Entrance Hymn……………………………..13 Diagram III: Seating……………………………………………………………………………..14 Diagram IV: Gospel Procession…………………………………………………………...15 Diagram V: Retiring Procession…………………………………………………………...16 Appendix A: Order of Acolytes Requirements……………………………………..17 Appendix B: Use of Incense………………………………………………………………...25 Appendix C: Glossary of Terms…………………………………………………………….28 2 Introduction The Ministry of Acolytes The acolyte ministry began in Old Testament times. The Holy Scriptures tell of Samuel as- sisting the priest and of Elijah being assisted by Elisha. The term “acolyte” referring to one of the minor orders of ministry in the Church was mentioned in A.D. 251 by Cornelius, Bishop of Rome, in a letter to Fabius of Antioch, and the ministry of acolyte has continued to the pre- sent day. Acolytes assist the priest in the celebration of the Holy Eucharist and in the conduct of other sacraments and rites of the Church. Capable service by acolytes contributes to the full partici- pation by the congregation. The position of Acolyte is extremely important in the liturgy and it is our goal at St. James’ to perform our duties in an unequaled manner. The goal is attainable only through practice and commitment from all those who participate in the liturgy. Thus, it is essential that acolytes are properly trained, dependable, earnest and sincere in accepting this ministry. -
Material Culture and Cultural Memory After the English Reformation
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Apollo Church History 86:4 (December 2017), 1121–1154. © American Society of Church History, 2017 doi:10.1017/S0009640717002074 Recycling the Sacred: Material Culture and Cultural Memory after the English Reformation ALEXANDRA WALSHAM This article examines medieval liturgical artifacts that survived the English Reformation by being converted to alternative religious and secular purposes. Exploiting both textual and material evidence, it explores how sacred objects were adapted and altered for a range of domestic and ecclesiastical uses, together with the underlying theological assumptions about adiaphora or “things indifferent” that legitimized such acts of “recycling.” These are situated on a continuum with iconoclasm and approached as dynamic and cyclic processes that offer insight into how Protestantism reconfigured traditions of commemoration and patterns of remembrance. Simultaneously, it recognizes their role in resisting religious change and in preserving tangible traces of the Catholic past, showing how converted objects served to perpetuate and complicate social and cultural memory. The final section investigates the ambiguous longer-term legacies of this reform strategy by probing the significance of growing concerns about the sin of ‘sacrilege’ committed by those who had profaned holy things. N his Church History of Britain (1655), the royalist divine Thomas Fuller painted an evocative picture of the impact of the Protestant Reformation Ion the material culture of medieval English Catholicism. In a compelling passage regarding the reforms carried out during the reign of Edward VI, he described how “private mens halls were hung with Altar-cloathes; their tables and beds, covered with copes, instead of carpets, and coverlets. -
Chapter 2 Worship in the Episcopal Church
CHAPTER 2 WORSHIP IN THE EPISCOPAL CHURCH Christians accustomed to more reformed Protestant denominations are often a bit bewildered upon straying into an Episcopal worship service, even a wedding or a funeral. They may recognize few if any hymns. They have difficulty with the “Episcopal aerobics” of standing, kneeling, and sitting. Our book juggling, with prayer book, hymnal, and a sheaf of bulletin pages with inserts, also challenges Protestants, who aren’t accustomed to working so hard in worship. “I don’t see how anyone could get a nap in your church,” lamented one. (Some people do manage.) In recent years, a good deal of diversity has crept into Episcopal worship. You might find anything from a medieval-style, Pontifical high mass in a stone Gothic church with magnificent stained glass windows and mighty pipe organ, to simple, vestment-less celebration in a store-front, with guitar-led, renewal-style singing. We probably should expect even more such variety in the decade or so to come. Even so, we would hope that in any Episcopal church, every visitor would notice several characteristics of Anglican worship that would be identifying markers of our worship anywhere in the world. When the liturgy is done properly, all of these elements should be clearly in place. Use of the Book of Common Prayer, or other approved forms (we have some supplemental liturgies now), means that our worship text is relatively uniform, predictable, and of high quality. Though we now have multiple choices for worship forms, and the prayer books of other national churches vary in details, they are all similar and contain the same elements. -
The Fleshy Heart of Jesus
The Fleshy Heart of Jesus Simonetta Marin This article examines the devotion to the Sacred Heart of Jesus and its contested beginnings in Italy. The Sacred Heart cult also provides a focus for the analysis of Catholic uses of imagery and representations of the sacred during the Enlightenment. The cult, which is one of the most widespread devotions in the modern Church, was the subject of fierce debate in the second half of the eighteenth century. Both in its representations and in its theological significance, the Sacred Heart was highly controversial.1 As soon as the devotion started to spread and a variety of images of the Sacred Heart circulated, two opposing factions clashed. On one side, linked to the Jansenists, were those who attacked the devotion, while on the other side were those who sympathized with the Jesuits and supported the devotion. The Italian scholars Mario Rosa and Daniele Menozzi have analyzed developments in the debate about the devotion of the Sacred Heart from a political perspective.2 Rosa in particular associated the Sacred Heart with the combined efforts of the papacy and the Jesuits to relaunch a Counter-Reformation in the Age of Enlightenment.3 In this study, the Sacred Heart will serve as a focus for a discussion of the dynamics of Catholic uses of imagery.4 An episode that took place in Bergamo reveals what took place during the making (and the attempted unmaking) of this devotion. The image of the incarnate divine heart generated a significant discussion about sacred representations that has been largely overlooked in modern historiography.5 Both theologians and art historians did not fully recognize how the representations of the Sacred Heart of Jesus in this period represented a watershed in the way Christ has been depicted since the second half of the eighteenth century.6 The Sacred Heart remains in fact the last depiction that Christian artists have produced to date 1 The bibliography on the Sacred Heart is immense; I will refer here to the most comprehensive studies and later to additional works on specific themes. -
The Book of Occasional Services 2003
The Book of Occasional Services 2018 Conforming to General Convention 2018 Table of Contents Preface The Church Year Seasonal Blessings Concerning the Advent Wreath Advent Festival of Lessons and Song Las Posadas Our Lady of Guadalupe Blessing of a Crèche Christmas Festival of Lessons and Song Service for New Year’s Eve Candlemas Procession The Way of the Cross Tenebrae On Maundy Thursday At the Foot-Washing On Reserving the Sacrament On the Stripping of the Altar Agapé for Maundy Thursday Blessings over Food at Easter Rogation Procession St Francis Day/ Blessing Of Animals Service for All Hallows’ Eve Dia de Los Muertos (Day of the Dead) Pastoral Services Welcoming New People to the Congregation When Members Leave a Congregation Rite for Receiving or Claiming a New Name Preparation of Adults for Holy Baptism: The Catechumenate Concerning the Catechumenate Admission of Catechumens During the Period of Preparation Enrollment of Candidates for Baptism During the Period of Final Preparation Preparation of Parents and Sponsors of Infants and Young Children to be Baptized The Welcoming of Parents and Sponsors During the Period of Preparation Enrollment of Candidates for Baptism Preparation for Confirmation, Reception or other Reaffirmations of the Baptismal Covenant Concerning Reaffirmation of Baptismal Vows Welcoming Candidates for Confirmation, Reception, and the Reaffirmation of Baptismal Vows Rite of Enrollment for Confirmation, Reception, and the Reaffirmation of Baptismal Vows Recognition of Ministries in the Church and the World Celebration