The Three Days of Jesus’ Death and Resurrection
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Thurifer at Missa Cantata
THURIFER AT MISSA CANTATA GENERAL AND HISTORICAL NOTES The Thurifer (Th) has the privilege of bearing the thurible during Mass and of the office of incensing the inferior ministers and the laity. The word thurible is derived from thus, which is Latin for incense. It is generally thought, that the thurible used by the Jews was very similar as employed at Mass now, that is, with three chains, though it is unknown if the Jewish thuribles had a cover. The thurible is also considered to be a liturgical object of great value in its symbolic use, as the thuribles made by the Jews were made of solid gold. This was perhaps done so as to imitate the Altar of Incense (on which incense was burnt three times a day), that stood outside the Temple, which was made of gold plate over wood. The history of the use of incense is very ancient, dating back to earliest ages. Incense was widely used by both the Jews in the Temple ceremonies, as commanded by Almighty God Himself, as well as by the pagan religions. In ancient times, burning incense was also used as an air freshener in countries under Roman or Asian influence; it too was used to incense the guests as a mark of respect at banquets. In fact incense was so widely used, that God Himself commanded the Jews, that the incense compound made for use in the Temple ceremonies, was to be used expressly for the Temple (i.e., God), under the penalty of death, so that it could not be used for secular functions. -
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 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. -
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Artist Song 2 Unlimited Maximum Overdrive 2 Unlimited Twilight Zone 2Pac All Eyez On Me 3 Doors Down When I'm Gone 3 Doors Down Away From The Sun 3 Doors Down Let Me Go 3 Doors Down Behind Those Eyes 3 Doors Down Here By Me 3 Doors Down Live For Today 3 Doors Down Citizen Soldier 3 Doors Down Train 3 Doors Down Let Me Be Myself 3 Doors Down Here Without You 3 Doors Down Be Like That 3 Doors Down The Road I'm On 3 Doors Down It's Not My Time (I Won't Go) 3 Doors Down Featuring Bob Seger Landing In London 38 Special If I'd Been The One 4him The Basics Of Life 98 Degrees Because Of You 98 Degrees This Gift 98 Degrees I Do (Cherish You) 98 Degrees Feat. Stevie Wonder True To Your Heart A Flock Of Seagulls The More You Live The More You Love A Flock Of Seagulls Wishing (If I Had A Photograph Of You) A Flock Of Seagulls I Ran (So Far Away) A Great Big World Say Something A Great Big World ft Chritina Aguilara Say Something A Great Big World ftg. Christina Aguilera Say Something A Taste Of Honey Boogie Oogie Oogie A.R. Rahman And The Pussycat Dolls Jai Ho Aaliyah Age Ain't Nothing But A Number Aaliyah I Can Be Aaliyah I Refuse Aaliyah Never No More Aaliyah Read Between The Lines Aaliyah What If Aaron Carter Oh Aaron Aaron Carter Aaron's Party (Come And Get It) Aaron Carter How I Beat Shaq Aaron Lines Love Changes Everything Aaron Neville Don't Take Away My Heaven Aaron Neville Everybody Plays The Fool Aaron Tippin Her Aaron Watson Outta Style ABC All Of My Heart ABC Poison Arrow Ad Libs The Boy From New York City Afroman Because I Got High Air -
Master of Ceremonies for High Mass (Missa Cantata)
MASTER OF CEREMONIES FOR HIGH MASS (MISSA CANTATA) REQUIREMENTS AND EXPECTATIONS OF A MASTER OF CEREMONIES A master of ceremonies (MC) must be what his title entails: the master, or expert, on the liturgical ceremonies. Hence, he must not only fully know the positions of the inferior ministers at High Mass, but also be acquainted with the celebrant’s actions. Additionally, the MC should have a thorough understanding of the general principles of the Roman Rite,1 be acquainted with the various liturgical books,2 the liturgical office of the schola and how it affects the MC’s position,3 and of course, the layout and preparation of the missal. The MC must also know how to correct a problematic situation with tact and discretion; this is especially true when advising the celebrant (C). In dealing with the servers, any corrections made (especially from a distance) should be as inconspicuous as possible. For minor matters, it is often better to simply let the matter pass and address it later outside of the ceremony in the sacristy. CONCERNING THE ORGANIZATION OF THE PREPARATIONS BEFORE MASS The MC must oversee all of the preparations that are necessary before the beginning of Mass. You must ensure they are done correctly and on time so that Mass may start as scheduled. As MC, you should remain the sacristy as much as possible, directing the preparations from there (there should be a permanent duties checklist in the sacristy assigning each server a specific duty to complete before Mass). In this way, you can ensure the servers are keeping silence in the sacristy, are organized and that any last minute details can be taken care of easily (such as replacing late servers). -
EMPOWERING SILENCED VOICES CHOROSYNTHESIS SINGERS Wendy Moy & Jeremiah Selvey, Co-Artistic Directors with Camel Heard & Chorale
CONNECTICUT COLLEGE DEPARTMENT OF MUSIC & DAYTON ARTIST IN RESIDENCE PROGRAM PRESENT EMPOWERING SILENCED VOICES CHOROSYNTHESIS SINGERS Wendy Moy & Jeremiah Selvey, Co-Artistic Directors with Camel Heard & Chorale April 13, 2019, 7:30p.m. Evans Hall DAYTON ARTIST IN RESIDENCE PROGRAM Guests Chorosynthesis Singers, Jeremiah Selvey, & Stephen Lancaster Connecticut College Choirs Wendy Moy, Director of Choral Activities PEACE & HUMAN RIGHTS AUDIENCE SING-ALONG Dona Nobis Pacem (Grant us peace) Wolfgang A. Mozart (1756-1791) When Thunder Comes (2009) Mari Esabel Valverde (b. 1987) CC Camel Heard, CC Chorale, and Chorosynthesis Singers Tristan Filiato, John Frascarelli, and Naveen Gooneratne, percussion Kathleen Bartkowski, piano Wendy Moy, conductor WAR & DEVASTATION A Clear Midnight (2015) Thomas Schuttenhelm (b. 1970) CC Camel Heard and Chorosynthesis Singers Wendy Moy, conductor Come Up from the Fields (1995) C. G. Walden (b. 1955) Diane Walters, Lauren Vanderlinden, and Anthony Ray, soloists Reconciliation (2015) Michael Robert Smith (b. 1989) Chorosynthesis Singers Jeremiah Selvey, conductor 2 Salut Printemps Claude Debussy (1862-1918) CC Camel Heard Ruby Johnson and Sara Van Deusen, soloists Kathleen Bartkowski, piano Wendy Moy, conductor COLONIALISM & BEYOND NORTH AMERICA Evening (2015/2016) Conrad Asman (b. 1996) Chorosynthesis Singers Diane Walters and Anthony Ray, soloists Jeremiah Selvey, conductor Risa Fatal (2015/2016) Tomás Olano (b. 1983) Chorosynthesis Singers Wendy Moy, conductor Blue Phoenix (from Gather These Mirrors) (2009) Kala Pierson (b. 1977) SI, SE PUEDE/YES, WE CAN! Do You Hear How Many You Are? (2010) Keane Southard (b. 1987) CC Camel Heard, CC Chorale, and Chorosynthesis Singers Wendy Moy, conductor INTERMISSION SUICIDE & PULSE CLUB MASS SHOOTING Testimony (2012) Stephen Schwartz (b. -
Asperges Me, Domine George De La Hèle (1547–1586)
Asperges me, Domine George de La Hèle (1547–1586) Plantin, Octo missae quinque, sex et septem vocum [Antwerp, 1578] ‘In aspersione aquæ benedictæ’ ! % $# ! SUPERIUS "!# [I & II] ) ! - ! ! " & ( , $ Do & ' ALTUS ! ! .-(# & & ! " ! $ Do% # # # ' ! ' (# TENOR ) & ( & [PRIMUS] / & ! !! - $8 " + ! % TENOR SECUNDUS ! !" ! / * *** * ** * - ! + + + + + + +# #+ ! ! " & # * $8 A+ sper ges me, $8 Do'% ! (# & ( BASIS 0- , & & ! 1! " + * ! 2 ) ! ! ( 2 3 $ 3 ( mi ❲ !"# !! $ ( % # # # ' ' # Do ' mi' ne, 'Do # !' mi' #ne, # # # ' ' ! ! + + + '% # ' # $8 Do # $ ! ! # # '% # ' ' ' # # # $8 # # ( mi' ne,3 ⌜ ⌝ # '% # ( '% 1 !! ' # # # ' # # ' * Do ' mi ne,3 6 ) !! ( ( ( '% # # '% + $ ne, Do # # ' ' !mi' ne,( $ ❳ % !! & $ # ( ( ' ' ' # # # # ' ' mi #ne,# # # hys so po,' et' ⌜ ⌝ # ' ! '% ! ( # ' ' ' ( # $8 mi ne, Do' ' !mi' ne,( hys so( po,' !et' mun'% % % !! ' ' ' ( ' ' 8 %' ' ' ' $ Do # ( ' mi' ne,( Do mi ne, hys so po, hys 1!! '% # & ( ( ' ' ' ' ( * ( Do ' mi' ne,( hys so po, et mun da RESOLUT Editions RSU–065A © 2020, 2021 • Andrew Fysh, Canberra AU • CC BY-SA 4.0 (https://creativecommons.org/licenses/by-sa/4.0/) 2 Asperges me, Domine La Hèle 11 ) ! ! + ( ( ( ' ' $ hys so( po,( hys so po,' et mun da'% !## # # !"# ! $ ! mun' da' !bor,' hys' ' so( po,' et' mun' 'da # # ( bor,( ( et( % !! 4' % ' 8 ' # # ( ' ' ( ' $ da # bor, et mun' da 2bor, ( et !! !' # 8 ' ' # # # ' # # # ( $ so( po,' et' mun' da( bor,' hys so' po,' et # mun da !"$ 1!! '% # # 4' '% # '% # * bor, ' hys so' po,' et' mun' da ( (% !' bor,( et 16 !"# ) ! % ! ( ( ' '% ' + $ bor,'% # et mun' da -
The Hamilcast's Transcribing Army
The Hamilcast: An American Podcast #21: What are the odds the gods would put us all in one spot? Hosts: Gillian Pennsavalle and Bianca Soto Description: This is a milestone episode! Seth Stewart (@IAMSethStewart) is the first Hamilton cast member to come on the podcast! Seth talks backstage at the Tonys, his responsibilities as the Green Captain of “Hamilton”, the moment he realized he’d be best friends with Lin-Manuel Miranda, and why we should all #StayWeird. He also speaks directly to the Hamilfans. Jam!!! Transcribed by: Autumn Clarke, Proofed by: Joan Crofton The Hamilcast’s Transcribing Army Ok, so we are doing this . ___________________________________________________ GILLIAN PENSAVALLE: Hey, everybody! BIANCA SOTO: Hey! G.PEN: Hi! B.SO: How are you? G.PEN: I’m awesome! B.SO: Yeah me too! G.PEN: How are you? B.SO: I’m great! G.PEN: I’m Gillian B.SO: I’m Bianca G.PEN: This is a big ep B.SO: Big ep! G.PEN: Milestone ep B.SO: For sure! We’re at Shetler Studios here in NYC. For those of you who don’t know, it’s a rehearsal studio space G.PEN: It’s not just a milestone because we’re not in my living room in my apartment, but we have an actual cast member of Hamilton in the flesh, Seth Stewart. SETH STEWART: Jam! G.PEN AND B.SO: [Excited noises] G.PEN: How are you? S.STEW: Good! G.PEN: Thank you so much for being here S.STEW: Of course G.PEN: It’s a really big deal S.STEW: Of course G.PEN: So, again, I’m apologizing for audio. -
Singing for Dante in 'Purgatorio'
Bibliotheca Dantesca: Journal of Dante Studies Volume 1 Dante and Music Article 7 2018 SINGING FOR DANTE IN ‘PURGATORIO’ 30–31 Helena Phillips-Robins Follow this and additional works at: https://repository.upenn.edu/bibdant Part of the Ancient, Medieval, Renaissance and Baroque Art and Architecture Commons, Italian Language and Literature Commons, Medieval History Commons, and the Music Commons Recommended Citation Phillips-Robins, Helena (2018) "SINGING FOR DANTE IN ‘PURGATORIO’ 30–31," Bibliotheca Dantesca: Journal of Dante Studies: Vol. 1 , Article 7. Available at: https://repository.upenn.edu/bibdant/vol1/iss1/7 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/bibdant/vol1/iss1/7 For more information, please contact [email protected]. Phillips-Robins: SINGING FOR DANTE Bibliotheca Dantesca, 1 (2018): 127-145 SINGING FOR DANTE IN ‘PURGATORIO’ 30–31 HELENA PHILLIPS-ROBINS, University of Cambridge This essay investigates types of sociality enacted through song, as depicted in Dante’s Earthly Paradise. The first section of the essay argues that the singing of Psalm 30 (In te, Domine, speravi) in Purgatorio 30 is a way of enacting a particular mode of compassion. In the second section of the essay I argue that Dante’s depiction of Psalm 30—together with his depiction of the antiphon sung in Purgatorio 31, the Asperges me—invites a devotional response from the reader. The sociality of prayer can involve not only the characters, but also the readers of the Commedia. I investigate the liturgical context in which Dante and medieval readers would have known and lived the Asperges me. I argue that here, at the end of the narrative of his penitential journey, Dante, with this antiphon, invites the reader to her own performance of penance. -
Gradual (Franciscan Use) in Latin with Some Portuguese, Illuminated Manuscript on Parchment Portugal, C
Gradual (Franciscan Use) In Latin with some Portuguese, illuminated manuscript on parchment Portugal, c. 1575-1600 209 pages, on parchment, preceded by a paper flyleaf, missing a leaf at the end and perhaps another in the core of the manuscript, mostly in quires of 8 (collation: i4, ii8, iii8, iv8, v8, vi8, vii7 (missing 8; likely a cancelled blank as text and liturgical sequence seems uninterrupted [see pp.102-103]), viii8, ix8, x4, xi8, xii8, xiii8, xiv7 (missing 7, with 8 a blank leaf)), written in a rounded gothic liturgical bookhand on up to 16 lines per page in brown to darker brown ink, ruled in plummet (justification 430 x 285 mm), no catchwords, a few quire signatures, rubrics in bright red, pitches marked in red over words, some corrections and contemporary annotations in the margin; later annotations in the margins (in Portuguese), elaborate calligraphic pen flourishing swirling in the margins in purple, dark blue and red ink, larger cadels in black ink with elaborate calligraphic penwork (e.g. ff. 197-198), a number of initials traced in blue or red (2- to 5-lines high) enhanced with calligraphic penwork and sometimes with floral motifs, fruits, faces, putti or satyrs (e.g. pp. 82-83; p. 151), a few initials pasted in on small paper strips (cadels on decorated grounds, see f. 171), numerous decorated initials in colors (and some liquid gold) and acanthus leaves of varying size (1-line high, larger 3- line high) (e.g. ff. 9-10 et passim), 13 historiated initials with elaborate calligraphic penwork, often with a variety of birds, putti, insects, bestiary, fruit etc., large illuminated bracket border of strewn illusionistic flowers on a yellow ground (inspired from the Flemish illusionistic borders) with a purple decorated initial with similar illusionistic floral motifs (f. -
I VATICAN II and the LITURGY
VATICAN II AND THE LITURGY: REVISITING LOST TRADITIONS By MARY L ZIMMERMAN A thesis submitted to the Graduate School – Camden Rutgers, The State University of New Jersey In partial fulfillment of the requirements for the degree of Master of Arts in Liberal Studies Graduate Program in Liberal Studies Written under the direction of Dr. John Wall And approved by Camden, New Jersey January 2011 i ABSTRACT OF THE THESIS Vatican II and the Liturgy: Revisiting Lost Traditions By MARY L ZIMMERMAN Thesis Director: Dr. John Wall The purpose of this thesis is to evaluate the changes that occurred in the Catholic liturgy either by the council fathers or by over-zealous liturgists who ignored the decree of Vatican II and chose to interpret the Vatican‟s directives in their own way. I will examine the various parts of the mass before and after Vatican II. I will visit a traditional mass (pre-Vatican II) to determine its usefulness in today‟s world. I will look at past traditions swept aside post Vatican II and determine if these traditions still hold value to Catholic‟s today. ii TABLE OF CONTENTS Abstract of the Capstone ii Table of Contents iii I. Introduction 1 II. The Tridentine Mass 2 III. Visiting A Traditional Mass 5 IV. John XXIII and Vatican II 7 V. Changes in the Ordinary of the Mass 11 VI. Scholars Debate Vatican II And Its Goofs 13 VII. Imagery, Lost Traditions, And Rituals 20 VIII. The Latin Mass Today 25 IX. Conclusion 29 X. Final Thoughts 31 XI. Bibliography 33 iii 1 INTRODUCTION “When the Christian soul in its distress cannot find words to implore God’s mercy, it repeats ceaselessly and with a vehement faith the same invocation. -
TUNECODE WORK TITLE Value Range 289693DR
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