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R.E. Prayer Requirement Guidelines
R.E. Prayer Requirement Guidelines This year in the Religious Education Program we are re-instituting Prayer Requirements for each grade level. Please review the prayers required to be memorized, recited from text, \understood, or experienced for the grade that you are teaching (see p. 1) Each week, please take some class time to work on these prayers so that the R.E. students are able not only to recite the prayers but also to understand what they are saying and/or reading. The Student Sheet (p. 2) will need to be copied for each of your students, the student’s name placed on the sheet, and grid completed for each of the prayers they are expected to know, or understand, or recite from text, or experience. You may wish to assign the Assistant Catechist or High School Assistant to work, individually, with the students in order to assess their progress. We will be communicating these prayer requirements to the parents of your students, and later in the year, each student will take their sheet home for their parents to review their progress. We appreciate your assistance in teaching our youth to know their prayers and to pray often to Jesus… to adore God, to thank God, to ask God’s pardon, to ask God’s help in all things, to pray for all people. Remind your students that God always hears our prayers, but He does not always give us what we ask for because we do not always know what is best for others or ourselves. “Prayer is the desire and attempt to communicate with God.” Remember, no prayer is left unanswered! Prayer Requirements Table of Contents Page # Prayer Requirement List……………………………………. -
Mass Moment: Part 23 the EUCHARISTIC PRAYER (Anaphora)
5 Mass Moment: Part 23 THE EUCHARISTIC PRAYER (Anaphora). After the acclamation (the Holy, Holy, Holy), the congregation kneels while the priest, standing with arms outstretched, offers up the prayer (Anaphora) directly addressed to God the Father. This indicates even more clearly that the whole body directs its prayer to the Father only through its head, Christ. The Anaphora is the most solemn part of the Holy Sacrifice of the Mass, during which the offerings of bread and wine are consecrated as the body and blood of Christ. There are four main Eucharistic Prayers, also called Canon (I, II, III, IV). However, there are also four for Masses for Various Needs (I, II, III, IV) and two for Reconciliation (I, II). They are purely biblical in theology and in language, they possess a rich overtone from its Latin origins. It is important to note the elements that are central and uniform all through the various Eucharistic Prayers: the praise of God, thanksgiving, invocation of the Holy Spirit (also known as Epiclesis), the that is the up Christ our oblation to the Father through the Holy Spirit, then the doxology The first Canon is the longest and it includes the special communicates offering in union with the whole Church. The second Canon is the shortest and often used for daily Masses. It is said to be the oldest of the four Anaphoras by St. Hippolytus around 215 A.D. It has its own preface, but it also adapts and uses other prefaces too. The third Eucharistic Prayer is said to be based on the ancient Alexandrian, Byzantine, and Maronite Anaphoras, rich in sacrificial theology. -
Did You Know? Facts About Our Faith & Our Church a Series By: Kevin Mathieu - Director of Liturgical Music & Parish Communications January, 2021 Issue Number: 2
Did you know? Facts about our Faith & our Church a series by: Kevin Mathieu - Director of Liturgical Music & Parish Communications January, 2021 Issue Number: 2 Sacred Vessels & Altar Appointments What are all those things called? - The Catholic Church has a long tradition of beautiful well appointed items used in the Sacred Liturgy, each having a special name and function. In this issue I will just scratch the surface to identify and explain most of the common items we see each week, and a few of the “special occasion” items that only appear a few times, or even only once a year. Please bear with me as I try not to get to “in depth” with the following descriptions. We can begin with one of the most recognized liturgical items, the Chalice. From the Roman word calix, a chalice is a tall, footed goblet for holding drink. In the Catholic Church, the chalice holds the blessed, then consecrated wine, the Precious Blood of Jesus Christ. Usually made of precious metals and sometimes richly ornamented, they show just how special what they contain is. The Catholic Church sets forth guidelines on construction and materials for chalices, one of those being, the cup that will contain the Precious Blood must be lined with precious metal (usually gold) if it is not constructed of it. While we all get to see the beautiful silver of Father Lizewski’s chalice, not many see the gold interior. Blessed by a Bishop (usually at a priests ordination) the chalice is truly the most important of the sacred vessels used at MASS every day. -
The Catholic Doctrine of Transubstantiation Is Perhaps the Most Well Received Teaching When It Comes to the Application of Greek Philosophy
Bucknell University Bucknell Digital Commons Honors Theses Student Theses 2010 The aC tholic Doctrine of Transubstantiation: An Exposition and Defense Pat Selwood Bucknell University Follow this and additional works at: https://digitalcommons.bucknell.edu/honors_theses Part of the Religion Commons Recommended Citation Selwood, Pat, "The aC tholic Doctrine of Transubstantiation: An Exposition and Defense" (2010). Honors Theses. 11. https://digitalcommons.bucknell.edu/honors_theses/11 This Honors Thesis is brought to you for free and open access by the Student Theses at Bucknell Digital Commons. It has been accepted for inclusion in Honors Theses by an authorized administrator of Bucknell Digital Commons. For more information, please contact [email protected]. ACKNOWLEDGMENTS My deepest appreciation and gratitude goes out to those people who have given their support to the completion of this thesis and my undergraduate degree on the whole. To my close friends, Carolyn, Joseph and Andrew, for their great friendship and encouragement. To my advisor Professor Paul Macdonald, for his direction, and the unyielding passion and spirit that he brings to teaching. To the Heights, for the guidance and inspiration they have brought to my faith: Crescite . And lastly, to my parents, whose love, support, and sacrifice have given me every opportunity to follow my dreams. TABLE OF CONTENTS Introduction………………………………..………………………………………………1 Preface: Explanation of Terms………………...………………………………………......5 Chapter One: Historical Analysis of the Doctrine…………………………………...……9 -
Pronunciation of Samael
Pronunciation of Samael http://www.omnilexica.com/pronunciation/?q=Samael How is Samael hyphenated? British usage: Samael (no hyphenation) American usage: Sa -mael Sorry, no pronunciation of Samael yet. Content is available under the Creative Commons Attribution/Share-Alike License ; ad- ditional terms may apply. See Copyright for details. Keyword Tool | Romanian-English Dictionary Privacy Policy 1 of 1 6/14/2014 9:16 PM Samael definition/meaning http://www.omnilexica.com/?q=Samael On this page: Group Miscellanea Printed encyclopedias and other books with definitions for SAMAEL Online dictionaries and encyclopedias with entries for SAMAEL Photos about SAMAEL Scrabble value of S A M A E L 1 1 3 1 1 1 Anagrams of SAMAEL Share this page Samael is a industrial black metal band formed in 1987 in Sion, Switzerland. also known as Samaël members: Xytras since 1987 Vorph since 1987 Christophe Mermod since 1992 Makro since 2002 Kaos between 1996 and 2002 (6 years) Rodolphe between 1993 and 1996 (3 years) Christophe Mermod since 1991 Pat Charvet between 1987 and 1988 genres: Black metal, Dark metal, Industrial metal, Heavy metal , Symphonic metal, European industrial metal, Grindcore , 1 of 7 6/14/2014 9:17 PM Samael definition/meaning http://www.omnilexica.com/?q=Samael Symphonic black metal albums: "Into the Infernal Storm of Evil", "Macabre Operetta", "From Dark to Black", "Medieval Prophecy", "Worship Him", "Blood Ritual", "After the Sepulture", "1987–1992", "Ceremony of Opposites", "Rebel- lion", "Passage", "Exodus", "Eternal", "Black Trip", "Telepath", "Reign of Light", "On Earth", "Lessons in Magic #1", "Ceremony of Opposites / Re- bellion", "Aeonics: An Anthology", "Solar Soul", "Above", "Antigod", "Lux Mundi", "A Decade in Hell" official website: www.samael.info Samael is an important archangel in Talmudic and post-Talmudic lore, a figure who is accuser, seducer and destroyer, and has been regarded as both good and evil. -
Most Holy Body and Blood of Christ Corpus Christ June 6, 2021 Welcome to St
THE ORDER OF HOLY MASS Most Holy Body and Blood of Christ Corpus Christ June 6, 2021 Welcome to St. Peter the Apostle Catholic Church. Your active participation in the Mass is encouraged and appreciated. Please silence your cell phone. Thank you. Processional Hymn Love Has Come The Introductory Rites Sign of the Cross & Greeting Penitential Act I confess to almighty God / and to you, my brothers and sisters, / that I have greatly sinned / in my thoughts and in my words, / in what I have done, / and in what I have failed to do; / through my fault, through my fault, / through my most grievous fault; / therefore I ask blessed Mary ever-Virgin, / all the Angels and Saints, / and you, my brothers and sisters, / to pray for me to the Lord our God. Gloria Mass of St. Ann Collect O God, who in this wonderful Sacrament have left us a memorial of your Passion, grant us, we pray, so to revere the sacred mysteries of your Body and Blood that we may always experience in ourselves the fruits of your redemption. Who live and reign with God the Father in the unity of the Holy Spirit, God, for ever and ever. R. AMEN The Liturgy of the Word First Reading Exodus 24:3–8 When Moses came to the people and related all the words and ordinances of the LORD, they all answered with one voice, “We will do everything that the LORD has told us.” Moses then wrote down all the words of the LORD and, rising early the next day, he erected at the foot of the mountain an altar and twelve pillars for the twelve tribes of Israel. -
Vestments and Sacred Vessels Used at Mass
Vestments and Sacred Vessels used at Mass Amice (optional) This is a rectangular piece of cloth with two long ribbons attached to the top corners. The priest puts it over his shoulders, tucking it in around the neck to hide his cassock and collar. It is worn whenever the alb does not completely cover the ordinary clothing at the neck (GI 297). It is then tied around the waist. It symbolises a helmet of salvation and a sign of resistance against temptation. 11 Alb This long, white, vestment reaching to the ankles and is worn when celebrating Mass. Its name comes from the Latin ‘albus’ meaning ‘white.’ This garment symbolises purity of heart. Worn by priest, deacon and in many places by the altar servers. Cincture (optional) This is a long cord used for fastening some albs at the waist. It is worn over the alb by those who wear an alb. It is a symbol of chastity. It is usually white in colour. Stole A stole is a long cloth, often ornately decorated, of the same colour and style as the chasuble. A stole traditionally stands for the power of the priesthood and symbolises obedience. The priest wears it around the neck, letting it hang down the front. A deacon wears it over his right shoulder and fastened at his left side like a sash. Chasuble The chasuble is the sleeveless outer vestment, slipped over the head, hanging down from the shoulders and covering the stole and alb. It is the proper Mass vestment of the priest and its colour varies according to the feast. -
Basic Texts for the Catholic Mass
COMMUNION RITE BASIC TEXTS for the CATHOLIC MASS rd Lord's Prayer: (New English Translation, Roman Missal, 3 Edition) All: Our Father, who art in heaven, hallowed be thy name; thy kingdom come; thy will be done on earth as it is in heaven. INTRODUCTORY RITES Give us this day our daily bread; and forgive us our trespasses as we forgive those who trespass against us; Greeting: and lead us not into temptation, but deliver us from evil. Priest: In the name of the Father, and of the Son, and of the Holy Spirit. Priest: Deliver us, Lord, we pray, from every evil,… People: Amen. All: For the kingdom, the power and the glory are yours, now and for ever. Priest: The Lord be with you. (or another greeting) People: And with your spirit. Sign of Peace: Priest: The Peace of the Lord be with you always. All: And with your spirit. Penitential Act (Confiteor and/or Kyrie): A) All: I confess to almighty God, and to you, my brothers and sisters, Breaking of the Bread: that I have greatly sinned in my thoughts and in my words, All: Lamb of God, you take away the sins of the world: have mercy on us. in what I have done and in what I have failed to do, Lamb of God, you take away the sins of the world: have mercy on us. through my fault, through my fault, through my most grievous fault; Lamb of God, you take away the sins of the world: grant us peace. therefore I ask blessed Mary ever-Virgin, all the Angels and Saints, and you, my brothers and sisters, to pray for me to the Lord our God. -
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. -
1 This Isn't Paradise, This Is Hell: Discourse, Performance and Identity in the Hawai'i Metal Scene a Dissertation Submitte
1 THIS ISN’T PARADISE, THIS IS HELL: DISCOURSE, PERFORMANCE AND IDENTITY IN THE HAWAI‘I METAL SCENE A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI‘I AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN AMERICAN STUDIES DECEMBER 2012 By Benjamin Hedge Olson Dissertation Committee: Kathleen Sands, Chairperson David E. Stannard Vernadette Gonzalez Roderick Labrador Helen J. Baroni Keywords: metal, popular music, popular culture, religion, subculture, Hawai‘i 2 Abstract The island of Oahu is home to probably the most ethnically diverse metal scene in the United States. Contemporary Hawai`i prides itself on being a “model of multiculturalism” free of the racism and ethnic strife that is endemic to the continent; however, beneath this superficial openness and tolerance exist deeply felt class, ethnic, and racial tensions. The metal scene in Hawai`i experiences these conflicting impulses towards inclusion and exclusion as profoundly as any other aspect of contemporary Hawaiian culture, but there is a persistent hope within the metal scene that subcultural identity can triumph over such tensions. Complicating this process is the presence of white military personnel, primarily born and raised on the continental United States, whose cultural attitudes, performances of masculinity, and conception of metal culture differ greatly from that of local metalheads. The misunderstandings, hostilities, bids for subcultural capital, and attempted bridge-building that take place between metalheads in Hawai‘i constitute a subculturally specific attempt to address anxieties concerning the presence of the military, the history of race and racism in Hawai`i, and the complicated, often conflicting desires for both openness and exclusivity that exist within local culture. -
Durham E-Theses
Durham E-Theses The religious aspects of the works of J.R.R. Tolkien. Armstrong, Darren Philip How to cite: Armstrong, Darren Philip (1994) The religious aspects of the works of J.R.R. Tolkien., Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/1044/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk .;ý THE RELIGIOUS ASPECTS OF THE WORKS OF T. R. R. TOLKIEN by DARREN PHILIP ARMSTRONG A thesis submitted for Ph.D to the University of Durham, (researched in the Departments of English and Theology); submitted in 1994. The copyright of this thesis rests with the author. No quotation from it should be published without his prior written consent and information derived from it should be acknowledged. +c 27 JUL 1994 The religious aspects of the works of JRR Tolkien; a thesis by D.P. -
Narrative of the Institution by Roddy Hamilton
Narrative of the Institution by Roddy Hamilton The tradition which I handed on to you came to me from the Lord himself: that on the night of his arrest the Lord Jesus took bread, and after giving thanks to God broke it and said: ‘This is my body, which is for you; do this in memory of me.’ In the same way, he took the cup after supper, and said: ‘This cup is the new covenant sealed by my blood. Whenever you drink it, do this in memory of me.’ For every time you eat this bread and drink the cup, you proclaim the death of the Lord, until he comes. 1 Corinthians 11:23-26 These are the words that have echoed in the mouths and hearts of countless followers who have gathered round a table in community breaking bread and sharing wine with the Saviour. These are the words that have been whispered daringly in secret gatherings celebrating an illegal feast, breaking bread and sharing wine with the Saviour. These are the words that have had one set of believers dying on the rack whose cogs were turned by another set of believers for the sake of the same bread and wine and the same Saviour. These are the words that have slowed down the liturgy to become the ‘sacred moment’ as the community held its breath as bread was broken and wine poured in the name of the Saviour. But what of their place in the practice of our own tradition in contemporary times and how do they, or rather, how are they allowed to shape our understanding, experience and sharing of the Realm of God in broken bread and shared wine? A Traditional Understanding Marcus Borg1 talks about the pre-critical naiveté of accepting without question whatever has been handed on to us by the authority figures of our faith.