Holy Communion Epiphany of the Lord January 1, 2017
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(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 Twentieth Century Reform of the Liturgy: Outcomes and Prospects John F
Valparaiso University ValpoScholar Institute of Liturgical Studies Occasional Papers Institute of Liturgical Studies 2017 The weT ntieth Century Reform of the Liturgy: Outcomes and Prospects John F. Baldovin S.J. Boston College School of Theology & Ministry, [email protected] Follow this and additional works at: http://scholar.valpo.edu/ils_papers Part of the Catholic Studies Commons, and the Liturgy and Worship Commons Recommended Citation Baldovin, John F. S.J., "The wT entieth Century Reform of the Liturgy: Outcomes and Prospects" (2017). Institute of Liturgical Studies Occasional Papers. 126. http://scholar.valpo.edu/ils_papers/126 This Conference Proceeding is brought to you for free and open access by the Institute of Liturgical Studies at ValpoScholar. It has been accepted for inclusion in Institute of Liturgical Studies Occasional Papers by an authorized administrator of ValpoScholar. For more information, please contact a ValpoScholar staff member at [email protected]. The Twentieth Century Reform of the Liturgy: Outcomes and Prospects John F. Baldovin, S.J. Boston College School of Theology & Ministry Introduction Metanoiete. From the very first word of Jesus recorded in the Gospel of Mark reform and renewal have been an essential feature of Christian life and thought – just as they were critical to the message of the prophets of ancient Israel. The preaching of the Gospel presumes at least some openness to change, to acting differently and to thinking about things differently. This process has been repeated over and over again over the centuries. This insight forms the backbone of Gerhard Ladner’s classic work The Idea of Reform, where renovatio and reformatio are constants throughout Christian history.1 All of the great reform movements in the past twenty centuries have been in response to both changing cultural and societal circumstances (like the adaptation of Christianity north of the Alps) and the failure of Christians individually and communally to live up to the demands of the Gospel. -
Ordinary 31C 11-3-2013 C&B.Pub
FIRST PRESBYTERIAN CHURCH November 3, 2013 Eleven o’clock THIRTY-FIRST SUNDAY IN ORDINARY TIME ALL SAINTS' COMMUNION THE GATHERING The service of worship begins with the prelude; quiet is requested as you enter the sanctuary and prepare for worship. In the spirit of Christian fellowship, we invite you to wear a name tag which is available from the greeters. As a community that prays with and for one another, we invite you to share your joys and concerns by using the blue cards available from the ushers and in the welcome pad folders. Those parts of the Service of Worship in which the congregation participates in word or song are noted in bold type. Please stand as you are able. PRELUDE Three Chorale Preludes Johannes Brahms O World I Now Must Leave Thee (2 settings) How Blest are Ye Whose Toils are Ended * HYMN 526 For All the Saints Sine Nomine * CALL TO WORSHIP (based on Psalm 145): Leader: Every single day we will bless you, and praise your name. People: Your greatness is beyond our understanding. Leader: Each generation will praise your mighty acts and bear witness to them People: We will meditate on your glorious and wondrous works, O God. Leader: Let our mouths speak words of praise People: We praise you O God, and bless your name forever and ever. INTROIT Proulx Rejoice! Be glad! How great will be your reward in Heaven. WELCOME AND ANNOUNCEMENTS CALL TO CONFESSION PRAYER OF CONFESSION Almighty God, we confess that we are unable to disentangle the good from the bad within us. -
Stand Priest: in the Name of the Father, and of the Son, and of the Holy
1 Stand Form B SIGN OF THE CROSS Priest: Have mercy on us, O Lord. Priest: In the name of the Father, and of the Son, and People: For we have sinned against you. ✠of the Holy Spirit. Priest: Show us, O Lord, your mercy. People: Amen. People: And grant us your salvation. GREETING Form C Priest: The grace of our Lord Jesus Christ, and the Priest: You were sent to heal the contrite of heart: love of God, and the communion of the Holy Lord, have mercy. Or: Kyrie, eleison. Spirit be with you all. People: Lord, have mercy. Or: Kyrie, eleison. People: And with your spirit. Priest: You came to call sinners: Christ, have mercy. Or: Christe, eleison. Or: People: Christ, have mercy. Or: Christe, eleison. Priest: Grace to you and peace from God our Father Priest: You are seated at the right hand of the Father and the Lord Jesus Christ. to intercede for us: People: And with your spirit. Lord, have mercy. Or: Kyrie, eleison. People: Lord, have mercy. Or: Kyrie, eleison. Or: Priest: The Lord be with you. People: And with your spirit. All forms of the Penitential Act are concluded by the Priest: PENITENTIAL ACT May almighty God have mercy on us, forgive us our Priest: Brethren, let us acknowledge our sins, and so sins, and bring us to everlasting life. prepare ourselves to celebrate the sacred mys- People: Amen. teries. Form A The Kyrie eleison invocations follow, unless they have just occurred All pause for silent reflection then say: in a formula of the Penitential Act (Form C). -
Reverenómo Er Mar Angeica
Mass of Christian Burial A n d Rite of Committal ReverenÓMoer MarAngeica of the Annunciation, P. C. P. A . Abbess Emerita, Our Lady of the Angels Monastery FRidAy, APRiL 1, 2016 Moer MarAngeica April 20, 1923 – March 27, 2016 Professed January 2, 1947 Mass of Christian Burial a n d Rite of Committal Shrine of the Most Blessed Sacrament Hanceville, Alabama Table of Contents I. Requiem Mass 3 The Guidelines for Reception of Holy Communion can be found on the inside back cover of this booklet. II. Solemn Procession and Rite of Committal 15 Introductory Rites Processional Requiem aeternam CHOIR Giovanni Martini (1706-1784); arr. Rev. Scott A. Haynes, S.J.C. Gabriel Fauré (1845-1924) from Requiem ANT: Requiem aeternam dona ei ANT: Rest eternal grant unto her, Domine, et lux perpetua luceat ei. O Lord, and may light perpetual shine upon her. PS 130: De profundis clamavit ad te PS 130: Out of the depths I have cried to Domine… thee, O Lord... (CanticaNOVA, pub.) Kyrie Kyrie eleison. R. Kyrie eleison. Christe eleison. R. Christe eleison. Kyrie eleison. R. Kyrie eleison. Collect P. We humbly beseech your mercy, O Lord, for your servant Mother Mary Angelica, that, having worked tirelessly for the spread of the Gospel, she may merit to enter into the rewards of the Kingdom. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever. R. Amen. 3 The Liturgy of the Word First Reading Book of Wisdom 3:1-9 He accepted them as a holocaust. -
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. -
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Understanding When to Kneel, Sit and Stand at a Traditional Latin Mass
UNDERSTANDING WHEN TO KNEEL, SIT AND STAND AT A TRADITIONAL LATIN MASS __________________________ A Short Essay on Mass Postures __________________________ by Richard Friend I. Introduction A Catholic assisting at a Traditional Latin Mass for the first time will most likely experience bewilderment and confusion as to when to kneel, sit and stand, for the postures that people observe at Traditional Latin Masses are so different from what he is accustomed to. To understand what people should really be doing at Mass is not always determinable from what people remember or from what people are presently doing. What is needed is an understanding of the nature of the liturgy itself, and then to act accordingly. When I began assisting at Traditional Latin Masses for the first time as an adult, I remember being utterly confused with Mass postures. People followed one order of postures for Low Mass, and a different one for Sung Mass. I recall my oldest son, then a small boy, being thoroughly amused with the frequent changes in people’s postures during Sung Mass, when we would go in rather short order from standing for the entrance procession, kneeling for the preparatory prayers, standing for the Gloria, sitting when the priest sat, rising again when he rose, sitting for the epistle, gradual, alleluia, standing for the Gospel, sitting for the epistle in English, rising for the Gospel in English, sitting for the sermon, rising for the Credo, genuflecting together with the priest, sitting when the priest sat while the choir sang the Credo, kneeling when the choir reached Et incarnatus est etc. -
The Penitential Rite & Kyrie
The Mass In Slow Motion Volumes — 7 and 8 The Penitential Rite & The Kyrie The Mass In Slow Motion is a series on the Mass explaining the meaning and history of what we do each Sunday. This series of flyers is an attempt to add insight and understanding to our celebration of the Sacred Liturgy. You are also invited to learn more by attending Sunday School classes for adults which take place in the school cafeteria each Sunday from 9:45 am. to 10:45 am. This series will follow the Mass in order. The Penitential Rite in general—Let us recall that we have just acknowledged and celebrated the presence of Christ among us. First we welcomed him as he walked the aisle of our Church, represented by the Priest Celebrant. The altar, another sign and symbol of Christ was then reverenced. Coming to the chair, a symbol of a share in the teaching and governing authority of Christ, the priest then announced the presence of Christ among us in the liturgical greeting. Now, in the Bible, whenever there was a direct experience of God, there was almost always an experience of unworthiness, and even a falling to the ground! Isaiah lamented his sinfulness and needed to be reassured by the angel (Is 6:5). Ezekiel fell to his face before God (Ez. 2:1). Daniel experienced anguish and terror (Dan 7:15). Job was silenced before God and repented (42:6); John the Apostle fell to his face before the glorified and ascended Jesus (Rev 1:17). Further, the Book of Hebrews says that we must strive for the holiness without which none shall see the Lord (Heb. -
Eucharistic Practice & Sacramental Theology in Pandemic Times
The essential nature of the Eucharist and the modes of its reception DAVID N. BELL & JOHN COURAGE ON BEHALF OF QUEEN’S COLLEGE FACULTY OF THEOLOGY he Faculty of Theology at Queen’s College held two well-attended T consultative sessions by means of GoToMeeting on June 15 and June 22, 2020. The discussions were lively and informative, and alt- hough a great deal of ground was covered, there were three questions of major concern. All three pertain directly to the nature and reception of the Eucharist during the present pandemic. First, how inclusive should the Eucharist be? Or, putting it another way, who constitutes the Body of Christ at the Lord’s Table? Secondly, since the physical reception of the Eucharist – the bread and the wine – is precluded at the present time, in what way or ways can we understand its spiritual reception? And thirdly, can the Eucharist act in a similar way to an icon, namely, as a window connecting this world with the transfigured cosmos? The overwhelming opinion of those present at both sessions was that the Eucharist, which is a multi-faceted celebration, should be as inclusive as possible, and that – once the physical reception is again made possible – no one who presents themselves at the altar should be refused. It is not the business of any member of the clergy to try to channel God’s grace and, as a consequence, anyone who wishes to receive communion should do so – what happens after that is entirely up to God. All those, therefore, who par- ticipate in any form of online worship may be regarded as belonging to the Body of Christ, and we must remember that Christ himself said that he had many sheep which were not of this fold (Jn 10:16). -
Explanation of the Lutheran Liturgy Based on LSB Divine Service I
Explanation of the Lutheran Liturgy Based on LSB Divine Service I Prelude . Lighting of the Candles Greeting . Significance of the Day The Divine Service begins with the Hymn of Invocation (or the Processional Hymn, if there is a Procession), which helps set the tone and mood for the worship service, reminding us early on of God's great love through Jesus our Savior. Already, with the Prelude, the organist is directing our attention to the fact that in worship, "heaven touches earth," just as God's Word declares through the Virgin Mary in Luke 1:68: "Blessed be the Lord God of Israel, for He has visited and redeemed His people." Hymn of Invocation: CONFESSION AND ABSOLUTION Congregation shall stand The service continues as we invoke the name of the Triune God, put upon us by Jesus' command in our Baptism (Matthew 28:19) - the name in which we gather. St. Paul captures the eternal significance of our Baptism into Christ when he writes: "as many of you as were baptized into Christ have put on Christ" (Galatians 3:27). The sign of the cross may be made as a visible reminder of our Baptism. The congregation responds by saying, "Amen," which means "so let it be!” P In the name of the Father and of the Son and of the Holy Spirit. C Amen. The Exhortation is an invitation to confession. The inspired words of the Apostle John remind us that God is "faithful and just to forgive our sins and cleanse us from all unrighteousness" (1 John 1:8-9). -
Opening Bell Toll Creed of Prayer on Final Page Psalm 25 Kyrie
Opening Psalm 25 Bell Toll Kyrie Creed of Prayer on final page Preparation Communion Closing Bell Toll Nicene Creed Apostles’ Creed I believe in one God, I believe in God, the Father almighty, the Father almighty, maker of heaven and earth, Creator of heaven and earth, of all things visible and invisible. and in Jesus Christ, his only Son, our Lord, All bow at the following words up to: the Virgin Mary. I believe in one Lord Jesus Christ, who was conceived by the Holy Spirit, the Only Begotten Son of God, born of the Virgin Mary, born of the Father before all ages. suffered under Pontius Pilate, God from God, Light from Light, was crucified, died and was buried; true God from true God, he descended into hell; begotten, not made, consubstantial with the Father; on the third day he rose again from the dead; through him all things were made. he ascended into heaven, For us men and for our salvation and is seated at the right hand of God the Father almighty; he came down from heaven, All bow at the following words up to: and became man. from there he will come to judge the living and the dead. and by the Holy Spirit was incarnate of the Virgin Mary, I believe in the Holy Spirit, and became man. the holy catholic Church, the communion of saints, For our sake he was crucified under Pontius Pilate, the forgiveness of sins, he suffered death and was buried, the resurrection of the body, and rose again on the third day and life everlasting.