Solemn Mass of Requiem for John Peter Sawicki 4 May 1956 – 1 June 2021
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35-Burial of the Dead
REGARDING CHRISTIAN DEATH AND BURIAL The burial of a Christian is an occasion of both sorrow and joy—our sorrow in the face of death, and our joy in Jesus’ promise of the resurrection of the body and the life everlasting. As the burial liturgy proclaims, “life is changed, not ended; and when our mortal body lies in death, there is prepared for us a dwelling place eternal in the heavens.” The Christian burial liturgy looks forward to eternal life rather than backward to past events. It does not primarily focus on the achievements or failures of the deceased; rather, it calls us to proclaim the Good News of Jesus and his triumph over death, even as we celebrate the life and witness of the deceased. The readings should always be drawn from the Bible, and the prayers and music from the Christian tradition. A wake preceding the service and a reception following the service are appropriate places for personal remembrances. Where possible, the burial liturgy is conducted in a church, and it is often celebrated within the context of the Eucharist. The Book of Common Prayer has always admonished Christians to be mindful of their mortality. It is therefore the duty of all Christians, as faithful stewards, to draw up a Last Will and Testament, making provision for the well-being of their families and not neglecting to leave bequests for the mission of the Church. In addition, it is important while in health to provide direction for one’s own funeral arrangements, place of burial, and the Scripture readings and hymns of the burial liturgy, and to make them known to the Priest. -
The Funeral Rite for Adults, an Experiment
VOLUME II - 14 THE FUNERAL RITE FOR ADULTS ''AN EXPERIMENT" ACCORDING TO THE INSTRUCTIONS OF THE POST-CONCILIAR COMMISSION ON THE SACRED LITURGY MAY 1967 ~·-:~- The National Bulletin on Liturgy is not published on fixed dates. ... The subscriptions are available from the Chancery Office of every Dioceses in Canada or from the: LITURGY PUBLICATION SERVICE 90 Parent Avenue Ottawa 2, Ont. Price: $6.00 Price of this issue: $1.00 THE FUNERAL RITE FOR ADULTS "AN EXPERIMENT" ACCORDING TO THE INSTRUCTIONS OF THE POST-CONCILIAR COMMISSION ON THE SACRED LITURGY During the past few months permission has been granted to sev eral local Ordinaries to engage in this experiment in their respective Dioceses. The full text of the Experimental Funeral Rite is here provided with permission of Episcopal Commission on Liturgy and solely for purposes of information. THIS RITE MAY BE USED ONLY WHERE AUTHORIZED BY A LOCAL ORDINARY WHO IS PARTICIPATING IN THE EXPERIMENT. 96 NATIONAL BULLETIN ON LITURGY, 14 --~~-- ---~----.-- INTRODUCTION "J J GENERAL INSTRUCTIONS: 1. The Experiment must be carried out according to the instructions of the Post-Conciliar Commission on the Liturgy, as herein outlined. One is not permitted to experiment with the Experiment. 2. Within the Rite itself, much freedom is allowed the Celebrant in the selection of various Readings and Prayers, to allow greater variety according to the circumstances of the individual funeral. Priests are encouraged to try as many variations as may be consistant with the pastoral needs of each cc:Iebration. 3. Priests will be asked to n;port every three months, according to a ques tionnaire to be provided, which Readings and Prayers have been found most suitable, as well as the difficulties encountered, the successes achieved, the opinions of those who took part, and suggestions for the future. -
THE PARISH of ST. VINCENT FERRER and ST. CATHERINE of SIENA ALL SOULS' DAY Saturday, November 2, 2019
THE PARISH OF ST. VINCENT FERRER AND T ATHERINE OF IENA S . C S The Very Reverend Walter C. Wagner, O.P., Pastor James D. Wetzel, Director of Music and Organist COMMEMORATION OF ALL THE FAITHFUL DEPARTED ALL SOULS’ DAY Saturday, November 2, 2019 12:00 Noon Solemn Requiem Mass The setting of the Requiem Mass Ordinary is Missa pro defunctis á 6 by Duarte Lôbo (c. 1565-1646). INTRODUCTORY RITES ENTRANCE ANTIPHON (OFFICIUM) IV Esdras 2:34, 35; Psalm 64 (65):2, 3 Requiem aeternam dona eis, Domine, Rest eternal grant unto them, O Lord, et lux perpetua luceat eis. and let light perpetual shine upon them. V. Te decet hymnus, Deus in Sion, V. A hymn befits you, O God, in Zion, et tibi reddetur votum in Jerusalem. and to you shall a vow be repaid in Jerusalem. Exaudi orationem meam, Hear my prayer; ad te omnis caro veniet. unto you all flesh shall come. SIGN OF THE CROSS AND GREETING PENITENTIAL ACT KYRIE (translation on Page 4 of Pew Booklet) COLLECT Listen kindly to our prayers, O Lord, and, as our faith in your Son, raised from the dead, is deepened, so may our hope of resurrection for your departed servants also find new strength. 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. Amen. 2 LITURGY OF THE WORD FIRST READING Wisdom 3:1-9 The souls of the just are in the hand of God, and no torment shall touch them. -
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……………………………………. -
2020-11-01 Gregorian Chant, Preliminary
All Souls’ Day (Transferred from November 2) Sunday, November 1, 2020, 5:00 p.m. ALL SOULS’ DAY/ALL SOULS’ REQUIEM The tradition of observing November 2 as a day of commemoration began in the tenth century as a complement to All Saints’ Day, November 1. The traditional service of remembering the dead — whether on this day or during an actual funeral — is called a Requiem, the first word of the Latin text, meaning “rest.” The solemnity of the liturgy and the beauty of the music help us to mourn with hope. Thus we are encouraged to trust ever more in God’s gift of eternal life through the death and resurrection of our Lord Jesus Christ. THE GREGORIAN CHANT REQUIEM The oldest musical setting of the Requiem is the version in Gregorian Chant (plainsong, melody only, no harmony). Created sometime in the first millennium A.D., it does have one “new” movement, the Dies irae, dating from no later than the 1200s. The Dies irae melody has been quoted in non-Requiem music by Hector Berlioz, Franz Liszt, Sergei Rachmaninoff, and Camille Saint-Saëns, among others. Some composers of Requiem settings have omitted the Dies irae text, either because of its length or because of its expression of fear, guilt, and judgment. Regarding the latter issue, Jesus, his apostles, and his Hebrew prophets do indeed declare a day of reckoning, and fear is a legitimate human feeling, expressed in the Psalms and in the Prophets. However, God’s grace can ease our fear, and — through the Holy Spirit’s ministry — can offset it by giving us confidence in Christ’s merit rather than our own. -
FUNERAL SERVICE Words to Be Said Are in This Style: All : Say These Words
Old Catholic Apostolic Church THE FUNERAL SERVICE Words to be said are in this style: All : say these words. Instructions are in italics. The funeral of the Church may be grouped into two divisions: the first including those offices, foremost in importance, whose purpose is to surround the liberated soul with peace and spiritual power. Of these, the offering of the Holy Sacrifice for the repose of the soul is the most important and efficacious. The other and less important part of the rite consists of hallowing the ground or grave and the consigning to it of the ashes or the cast-off body. To this must be added the work of giving comfort and assurance to the relatives and friends. This work of giving help and peace to the departed person is inevitably hindered if we surround them with feelings of depression and unhappiness. Every effort should therefore be made to put aside our own very natural sense of sorrow and loss and to think rather of the happiness and peace of the departed soul. In proportion as we can accomplish this, so we also gain comfort and strength for ourselves. The Priest should be asked to commemorate the deceased person, as soon after the death as possible, at one of his regular Celebrations. It is strongly recommended that wherever possible the physical body of the deceased person shall be cremated, that is, disintegrated rapidly by fire rather than process of slow decay. If there is to be special Requiem Eucharist the body should if possible be taken to the church where that Eucharist is offered. -
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. -
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. -
A Letter from Father Humphrey
The Evangelist April 14, 2019 We are ready for you at St. John's! Sunday: Low Mass at 8 a.m. & High Mass at 10 a.m. Monday through Friday: Morning Prayer at 8:30 a.m. & Evening Prayer at 5:30 p.m. Feast Days & Special Services as announced. Confessions by appointment. A Letter from Father Humphrey Dear People, Neighbors and Friends of St. John's, This coming week is about one thing and one thing only: the undoing of death. We will begin with a requiem on Saturday for a beloved parishioner, which is appropriate, because in the Orthodox Church the day before Palm Sunday is known as "Lazarus Saturday," in reference to the great miracle that Jesus performed, a miracle that so astounded the authorities that they instinctively reacted by plotting Jesus' own death. Why would the powers and principalities wish to kill someone who had the power over death? Perhaps it is because death is one of the few things that keeps the status quo the status quo. In other words, earthly power relies on death to keep people in line. If you're not afraid to die, you are a dangerous person. And Jesus wasn't just someone who faced death with bravado. He faced it with real power. We are invited to encounter that power anew by walking the way of the cross this Holy Week, that we "may find it to be none other than the way of life and peace," as the Morning Prayer collect for Fridays puts it. We are promised that if we walk with Jesus, we will share in his power over death itself, as death's power is undone once for all by Jesus himself. -
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. -
ST MARY's CATHEDRAL Solemn Mass
ST MARY’S CATHEDRAL Solemn Mass Eighteenth Sunday of the Year 2 August 2020 10.30am WELCOME to St Mary’s Cathedral which stands in the centre of Sydney as a Christian statement of grace and beauty. Generations of artists have bequeathed to it their magnificent gifts in stone and glass, designing a unique space of solace and prayer within this vibrant city. This Cathedral represents the spiritual origins of the Catholic Church in Australia. It is one of Sydney’s most treasured historic buildings and one of the finest examples of English-style gothic churches in the world. William Wilkinson Wardell, the 19th century architect, dreamed of a gothic structure shaped from the local yellow-block sandstone on which this city is built. The building was finally completed 100 years after the architect’s death. The Cathedral is dedicated to Mary, Immaculate Mother of God, Help of Christians. THE CATHEDRAL CHOIR St Mary’s Cathedral Choir is the oldest musical institution in Australia. In 1818 a group of choristers was formed to sing Vespers before the Blessed Sacrament in the Dempsey household, the centre of Catholic worship in the penal colony. After the establishment of St Mary’s Cathedral in 1833 the successors of these choristers formed the permanent Cathedral Choir. In faithfulness to the Benedictine English tradition from which the Cathedral’s founders came, the Choir is formed of men and boys, preserving the historical character of Catholic liturgical and musical heritage. St Mary’s is the only Catholic Cathedral in Australia to have an on-site Choir School where the twenty-four boy choristers are educated. -
Low Requiem Mass
REQUIEM LOW MASS FOR TWO SERVERS The Requiem Mass is very ancient in its origin, being the predecessor of the current Roman Rite (i.e., the so- called “Tridentine Rite”) of Mass before the majority of the gallicanizations1 of the Mass were introduced. And so, many ancient features, in the form of omissions from the normal customs of Low Mass, are observed2. A. Interwoven into the beautiful and spiritually consoling Requiem Rite is the liturgical principle, that all blessings are reserved for the deceased soul(s) for whose repose the Mass is being celebrated. This principle is put into action through the omission of these blessings: 1. Holy water is not taken before processing into the Sanctuary. 2. The sign of the Cross is not made at the beginning of the Introit3. 3. C does not kiss the praeconium4 of the Gospel after reading it5. 4. During the Offertory, the water is not blessed before being mixed with the wine in the chalice6. 5. The Last Blessing is not given. B. All solita oscula that the servers usually perform are omitted, namely: . When giving and receiving the biretta. When presenting and receiving the cruets at the Offertory. C. Also absent from the Requiem Mass are all Gloria Patris, namely during the Introit and the Lavabo. D. The Preparatory Prayers are said in an abbreviated form: . The entire of Psalm 42 (Judica me) is omitted; consequently the prayers begin with the sign of the Cross and then “Adjutorium nostrum…” is immediately said. After this, the remainder of the Preparatory Prayers are said as usual.