Torah/ Old Testament
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
(1) Western Culture Has Roots in Ancient and ___
5 16. (50) If a 14th-century composer wrote a mass. what would be the names of the movement? TQ: Why? Chapter 3 Kyrie, Gloria, Credo, Sanctus, Agnus Dei. The text remains Roman Liturgy and Chant the same for each day throughout the year. 1. (47) Define church calendar. 17. (51) What is the collective title of the eight church Cycle of events, saints for the entire year services different than the Mass? Offices [Hours or Canonical Hours or Divine Offices] 2. TQ: What is the beginning of the church year? Advent (four Sundays before Christmas) 18. Name them in order and their approximate time. (See [Lent begins on Ash Wednesday, 46 days before Easter] Figure 3.3) Matins, before sunrise; Lauds, sunrise; Prime, 6 am; Terce, 9 3. Most important in the Roman church is the ______. am; Sext, noon; Nones, 3 pm; Vespers, sunset; Mass Compline, after Vespers 4. TQ: What does Roman church mean? 19. TQ: What do you suppose the function of an antiphon is? Catholic Church To frame the psalm 5. How often is it performed? 20. What is the proper term for a biblical reading? What is a Daily responsory? Lesson; musical response to a Biblical reading 6. (48) Music in Context. When would a Gloria be omitted? Advent, Lent, [Requiem] 21. What is a canticle? Poetic passage from Bible other than the Psalms 7. Latin is the language of the Church. The Kyrie is _____. Greek 22. How long does it take to cycle through the 150 Psalms in the Offices? 8. When would a Tract be performed? Less than a week Lent 23. -
The Missal Frequently Asked Questions
Introducing Divine Worship: The Missal Frequently Asked Questions 1 What is Divine Worship: The Missal ? Any priest incardinated in such a Personal Ordinariate may also publicly celebrate the Mass according to Divine Worship outside the parishes of the Ordinariate with the permission of the rector/pastor of the corresponding Divine Worship is the liturgical provision for the celebration of Mass and church or parish. Priests of the Ordinariate may always celebrate Mass the Sacraments for use by the Personal Ordinariates established under the without a congregation according to Divine Worship. Apostolic Constitution Anglicanorum coetibus. As such, it gives expression to and preserves for Catholic worship the worthy Anglican liturgical In cases of pastoral necessity or in the absence of a priest incardinated in patrimony, understood as that which has nourished the Catholic faith an Ordinariate, any Catholic priest in good standing may celebrate the throughout the history of the Anglican tradition and prompted aspirations Holy Eucharist according to Divine Worship for members of the Ordinariate towards ecclesial unity. who request it. For example, since the parishes of the Ordinariate are often spread out over a large geographic territory, the pastor of an Ordinariate parish may ask a priest at a nearby diocesan parish to fill in during illness or Is the liturgical provision for the Ordinariates its own proper vacation leave. 2 Rite? 6 Can any priest concelebrate Mass according to Divine Worship? No. The Anglican liturgical tradition draws on the English monastic tradition and develops entirely out of the context of the Roman Rite. The Yes. Any Catholic priest may concelebrate Mass according to Divine Worship. -
Old St. Patrick Roman Catholic Oratory
INSTITUTE OF CHRIST THE KING SOVEREIGN PRIEST VERITATEM FACIENTES IN CARITATE OLD ST. PATRICK ROMAN CATHOLIC ORATORY PALM SUNDAY April 14, A.D. 2019 - April 21, A.D. 2019 MASS TIMES Sunday: 8 a.m. & 10:15 a.m. Monday, Wednesday & Friday: 12 noon except First Friday: 6 p.m. Tuesday & Thursday: 6 p.m. Saturday: 8 a.m. Very Rev. Msgr. R. Michael Schmitz, Vicar General, and Delegate for the United States Rev. Canon Matthew Talarico, Provincial Superior Rev. Canon Francis Xavier Altiere, Rector Mailing Address: P.O. Box 414237, Kansas City, MO 64141-4237 Street Address: 806 Cherry Street, Kansas City, MO 64106 www.Institute - C h r i s t - K i n g . o r g SCHEDULE OF Easter Egg Blessing HOLY WEEK SERVICES If you will be decorating Easter eggs as a family on Holy Saturday, please PALM SUNDAY APRIL 14th 2019 bring them to church with you on 8 a.m. Low Mass (without palms) Easter Sunday morning (blessing of 10:15 a.m. Blessing of Palms, Procession & Solemn Mass eggs after both Masses)! SPY WEDNESDAY APRIL 17th 2019 7 p.m. Tenebræ (Matins & Lauds) ** Confessions during the Triduum ** Old St. Patrick Oratory The sacrament of penance will be available every ANNUAL EASTER DINNER day during the Sacred Triduum, but please note the special times each day. Because of final Sunday, May 5, 2019 liturgical practices, confessions will NOT be after the 10:15 High Mass scheduled immediately prior to the ceremonies. Old Shawnee Towne Hall MAUNDY THURSDAY APRIL 18th 2019 Shawnee, KS 6:30 p.m. -
The Propers of the Mass: the Offertory Chant and the Communion Chant
The Propers of the Mass: The Offertory Chant and the Communion Chant In a recent issue, we introduced the Entrance Chant as the Proper of the Mass for the entrance procession. As we continue to highlight aspects of sacred music in the liturgy, we now turn our attention to two other times during the Mass when processions are accompanied by Proper chants: at the Offertory and at Communion. What are the Propers of the Mass? The Propers of the Mass are certain Scriptural texts, besides the readings, that are prescribed by the Church for various parts of each Mass, particular to the day and occasion being celebrated. These Scriptures were assigned early in the first centuries of Christian liturgy in the West, codified in the 6th century by Pope St. Gregory the Great, and expanded and re-issued by order of the Second Vatican Council to reflect the Church’s new three-year cycle of readings. The sung Propers include the Entrance Chant (or Introit), the Gradual, the Alleluia or Tract, the Offertory Chant, and the Communion Chant. What is the Offertory Chant? The procession bringing the gifts is accompanied by the Offertory Chant (cf. no. 37 b), which continues at least until the gifts have been placed on the altar. The norms on the manner of singing are the same as for the Entrance Chant (cf. no. 48). Singing may always accompany the rite at the Offertory, even when there is no procession with the gifts. (GIRM #74) The most authentic Offertory Chant is the ancient Gregorian chant setting in Latin, which appears in the Church’s official song book, the Graduale Romanum. -
Free Sacred Music
REV. ADRIAN FORTESCUE: The Mass: A Study of the Roman Liturgy (1912) (Page 220) We must leave the question of who chose our old propers as one of the many unknown details of the origin of our rite. The new ones are arranged by someone appointed by the Congregation of Rites and approved by it. As for why certain verses were chosen for certain days, that question too is full of difficulty. On many days the reason is obvious. When a feast has a marked character and a verse can be found that suits it, it is chosen, often with great skill. A glance through the old propria will be a new revelation of how well our fathers knew their Bibles. The finding of texts, often in remote places, that fit the occasion so perfectly argues that they must almost have known the Bible by heart. (Page 221) The propers of Christmas, Easter, Pentecost, Commons of Saints, the Requiem and so on are quite obvious. But the ordinary Sunday Masses? Why, for instance, is the Introit for the first Sunday after Pentecost Ps. xii, 6? The question will occur again even more insistently when we come to the lessons (pp. 257-261). In no case does there seem to be any particular reason. One cannot really see any special connection between a Sunday that has no marked character and texts of the psalter that express sentiments equally suitable for any day. Sometimes there seems to be an effort to maintain a sequence of idea throughout the Proper. The Introit, Gradual, Tract, Offertory and Communion of the first Sunday in Lent, for instance, all express trust in God’s protection, suiting the Gospel, in which our Lord, having rejected the devil, is served by angels. -
CATHOLIC CHURCH MUSIC Iwtbil Obstat
CATHOLIC CHURCH MUSIC IWtbil obstat. GULIELMUS CANONICUS GILDEA, S.T.D.,. Censor deputatus. 3mprimatut\ •p GULIELMUS EPISCOPUS ARINDELENSIS, Vicanus Generalis. Westmonasterii, die 13 Dec, 1906. CATHOLIC CHURCH MUSIC BY RICHARD R. TERRY ORGANIST AND DIRECTOR OF THE CHOIR AT WESTMINSTER CATHEDRAL LONDON GREENING & CO., LTD 1907 All Rights Reserved SteMcatton TO THE RIGHT REVEREND HUGH EDMUND FORD, O.S.B. ABBOT OF DOWNSIDE DEAR ABBOT FORD, I esteem it a privilege to dedicate this book to you. It was entirely due to your support and encouragement that I was able, ten years ago, to begin the work of reviving, on anything like a large scale, the forgotten music of our English Catholic forefathers, and to restore to the Church in their original Latin form, compositions which since 1641 had only appeared in English dress. And it was to your support, as Head of a great Abbey, that it became possible to restore these works under almost the same ideal conditions which obtained in the old days—in a Monastery Church with its school attached, where daily Mass and Office were said; and where the life of the Church was lived from day to day, by monk and scholar, in the quiet seclusion of the Mendip Hills, far from the hurry of roaring towns. It is, moreover, specially fitting that this revival should have taken place at Downside, since the Downside Benedictine monks are the same identical community—without a break in the chain of their continuity — who served Westminster Abbey in the old time before the dissolution of the monasteries. -
Sacred Song Chanting the Bible in the Middle Ages and Renaissance
SACRED SONG CHANTING THE BIBLE IN THE MIDDLE AGES AND RENAISSANCE LAURA LIGHT AND SUSAN BOYNTON Preface by Sandra Hindman LES ENLUMINURES LTD. 23 East 73rd Street 7th Floor New York, NY 10021 [email protected] LES ENLUMINURES LTD. 2970 North Lake Shore Drive Chicago, IL 60657 [email protected] LES ENLUMINURES 1, rue Jean-Jacques Rousseau 75001 Paris [email protected] www.lesenluminures.com www.textmanuscripts.com TEXTMANUSCRIPTS 4 LES ENLUMINURES LTD . 23 EAST 73 RD STREET 7TH FLOOR, PENTHOUSE NEW YORK, NY 10021 TEL: (212) 717 7273 FAX: (212) 717 7278 [email protected] EXHIBITION SACRED SONG JANUARY 24 TO FEBRUARY 21, 2014 CHANTING THE BIBLE IN THE MIDDLE AGES AND RENAISSANCE LAURA LIGHT AND SUSAN BOYNTON LES ENLUMINURES LTD . Preface by Sandra Hindman 2970 NORTH LAKE SHORE DRIVE CHICAGO, IL 60657 TEL: (773) 929 5986 FAX: (773) 528 3976 [email protected] LES ENLUMINURES 1, RUE JEAN-JACQUES ROUSSEAU 75001 PARIS TEL: +33 (0)1 42 60 15 58 FAX: +33 (0)1 40 15 63 88 [email protected] WWW.LESENLUMINURES.COM WWW.TEXTMANUSCRIPTS.COM FULL DESCRIPTIONS AVAILABLE ON WWW.TEXTMANUSCRIPTS.COM © SANDRA HINDMAN AND LAURA LIGHT 2014 ISBN 978-0-9838546-8-5 CONTENT preface 6 by Sandra Hindman Introduction: 10 The Music of Medieval Liturgy by Susan Boynton I. In the Church: 14 in the Choir II. Outside the Church: 62 in the Cloister, in the Cemetery, and in the City and Countryside III. Apart from the Church: 90 in the Classroom, in the Chapter House, and in the Congregation Glossary 100 Bibliography 102 5 PREFACE “It may well be that more people listen to Gregorian chant today, or have heard it at some time or other.. -
6 Purposes of the Observance of the Lord's Supper
6 Purposes Of The Observance Of The Lord’s Supper Sermon Notes by Douglas L. Crook 1 Corinthians 11:17-34 17 Now in giving these instructions I do not praise you, since you come together not for the better but for the worse. 18 For first of all, when you come together as a church, I hear that there are divisions among you, and in part I believe it. 19 For there must also be factions among you, that those who are approved may be recognized among you. 20 Therefore when you come together in one place, it is not to eat the Lord's Supper. 21 For in eating, each one takes his own supper ahead of others; and one is hungry and another is drunk. 22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you. 23 For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; 24 and when He had given thanks, He broke it and said, "Take, eat; this is My body which is broken !1 for you; do this in remembrance of Me." 25 In the same manner He also took the cup after supper, saying, "This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me." 26 For as often as you eat this bread and drink this cup, you proclaim the Lord's death till He comes. -
The Religious and Political Reasons for the Changes in Anglican Vestments Between the Seventeenth Century and The
THE RELIGIOUS AND POLITICAL REASONS FOR THE CHANGES IN ANGLICAN VESTMENTS BETWEEN THE SEVENTEENTH AND NINETEENTH CENTURIES THESIS Presented to the Graduate Council of the University of North Texas in Partial Fulfillment of the Requirements For the Degree of MASTER OF ARTS By Andrea S. Albright, B.S. Denton, Texas August 1989 Albright, Andrea S., The Religious and Political Reasons for the Changes in Anglican Vestments Between the Seventeenth and Nineteenth Centuries. Master of Arts (Art History), August 1989, 182 pp., 32 illustrations, bibliography, 56 titles. This study investigates the liturgical attire of the Church of England from the seventeenth through the nineteenth century, by studying the major Anglican vestments, observing modifications and omissions in the garments and their uses, and researching the reasons for any changes. Using the various Anglican Prayer Books and the monarchial time periods as a guide, the progressive usages and styles of English liturgical attire are traced chronologically within the political, social and religious environments of each era. By examining extant originals in England, artistic representations, and ancient documentation, this thesis presents the religious symbolism, as well as the artistic and historical importance, of vestments within the Church of England from its foundation to the twentieth century. TABLE OF CONTENTS Page LIST OF ILLUSTRATIONS... .. .. ...... .v Chapter I. INTRODUCTION .1 Statement of the Problem Methodology Review of Literature II. DEVELOPMENT OF THE CHURCH OF ENGLAND AND ITS ECCLESIASTICAL VESTMENTS . 10 The Catholic Ecclesiastical Vestments Formation of the Anglican Church Establishment of the Church of England and its Prayer Book Changes in Vestments during the Tudor Period III. -
Peace and Penance in Late Medieval Italy
© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. Introduction If there is to be peace in the world, There must be peace between nations. If there is to be peace between nations, There must be peace in the cities. If there is to be peace in the cities, There must be peace between neighbors. If there is to be peace between neighbors, There must be peace in the home. If there is to be peace in the home, There must be peace in the heart. —a ttribUted to Lao- tzU (570– 490 BCE) a s this qUotation attributed to the ancient Chinese philosopher indi- cates, imagining peace is both a timeless and universal human inclination. This does not mean, however, that conceptions of peace and peacemaking ef- forts do not have their own rich and variegated histories within their own cul- tural contexts. Indeed they do, and this book is a contribution to the history of one of the most significant of them in the Middle Ages. Firmly contextualized in the peacemaking practices of late medieval Italy, with an eye trained on Florence in particular, this study frames the subject in Christian ideas about penitence, which were disseminated in a great whirlwind of mendicant and lay preaching that swept over the Italian peninsula, gathering force in the early thirteenth century. The Oxford English Dictionary offers multiple definitions of “peace,” of which the first five are relevant for our discussion. -
Acolyte Ceremonial for Special Services
Acolyte Ceremonial for Special Services St. Gregory the Great Orthodox Church Washington, DC 2015 Key Bp - Bishop Pr - Priest Dn - Deacon Sd - Subdeacon Ch - Bishop’s Chaplain MC - Master of Ceremonies Th - Thurifer A1 - Acolyte One A2 - Acolyte Two Cn - Cantor In these directions we have taken the traditional ceremonial and adapted it for the space and circumstances of a small church where we are able to offer Solemn Mass. For more information please consult The Ceremonies of the Roman Rite Described by A. Fortesescue and J. O’Connell. The Feast of the Presentation: Candlemas Before Mass the usual preparations are made with the following additions: * White and Purple Vestments are prepared downstairs. The White chasuble, maniple and stole are laid down first, followed by the purple stole, cincture, alb and amice. For the Deacon and Subdeacon, the White Dalmatic, maniple, stole and cincture are laid down first, then the Purple Dalmatic, stole and cincture, then the alb and amice, etc.; the Purple Cope will be worn by the priest * The White Frontal is placed on the altar; a Purple “frontal” (or veil) is draped over the White Frontal * A purple veil is draped over the items on the credence table * a cruet, lavabo bowl & towel are placed on the small table * The Candles to be blessed are placed in the front chairs on the Epistle side & covered with a white cloth; the Holy Water bucket & sprinkler are prepared on the small table * Hand candles & bobeches are prepared & placed on the chairs * The Missal and stand are on the chair (to facilitate the removal of the purple veil. -
The Ceremonies of the Roman Rite Described
PART IV THE LITURGICAL YEAR CHAPTER XXIII ADVENT TO HOLY WEEK S 1. ADVENT HE colour of the season in Advent is purple. The Gloria in exeelsis at Mass and Te DeuJlt at Matins are not said, except on feasts. 1 But Alleluia is said in the office, as usual, and on Sundays at Mass. T At Mass of the season the ministers do not wear dalmatic and tunicle, but folded chasubles, except on the third Sunday and Christmas Eve. From 17 December (0 Sapientia) to Christmas, votive offices and Masses or Requiems are not allowed. During Advent the altar is not to be decorated with flowers or other such ornaments; nor is the organ played at liturgical offices. But the organ may be played at non-liturgical services, such as Benediction; 2 and it is tolerated, even at Mass, if the singers cannot sing correctly without it. In this case it should be played only to accompany the voices, not as an ornament between the singing. The exceptions to this rule are the third Sunday of Advent (mid-Advent, "Gaudete") and the fourth Sunday of Lent (mid-Lent, "Laetare "). On these two days alone in the year the liturgical colour is rosy (color rosaceus).' On both the ministers wear dalmatic and tunicle, the altar is decorated as for feasts,' and the organ is played. On the week-days after the third Sunday (Monday, Tuesday, Thursday), when the Mass is that of the Sunday, repeated,' the colour is purple, the ministers wear dalmatic and tunicle, the organ is played. The same rule applies to Christmas Eve (see below, p.