Lectionary Aids 2017–2018, Year B Liturgy, Music, Preaching, and The
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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. -
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 Comparison of the Two Forms of the Roman Rite
A Comparison of the Two Forms of the Roman Rite Mass Structures Orientation Language The purpose of this presentation is to prepare you for what will very likely be your first Traditional Latin Mass (TLM). This is officially named “The Extraordinary Form of the Roman Rite.” We will try to do that by comparing it to what you already know - the Novus Ordo Missae (NOM). This is officially named “The Ordinary Form of the Roman Rite.” In “Mass Structures” we will look at differences in form. While the TLM really has only one structure, the NOM has many options. As we shall see, it has so many in fact, that it is virtually impossible for the person in the pew to determine whether the priest actually performs one of the many variations according to the rubrics (rules) for celebrating the NOM. Then, we will briefly examine the two most obvious differences in the performance of the Mass - the orientation of the priest (and people) and the language used. The orientation of the priest in the TLM is towards the altar. In this position, he is facing the same direction as the people, liturgical “east” and, in a traditional church, they are both looking at the tabernacle and/or crucifix in the center of the altar. The language of the TLM is, of course, Latin. It has been Latin since before the year 400. The NOM was written in Latin but is usually performed in the language of the immediate location - the vernacular. [email protected] 1 Mass Structure: Novus Ordo Missae Eucharistic Prayer Baptism I: A,B,C,D Renewal Eucharistic Prayer II: A,B,C,D Liturgy of Greeting: Penitential Concluding Dismissal: the Word: A,B,C Rite: A,B,C Eucharistic Prayer Rite: A,B,C A,B,C Year 1,2,3 III: A,B,C,D Eucharistic Prayer IV: A,B,C,D 3 x 4 x 3 x 16 x 3 x 3 = 5184 variations (not counting omissions) Or ~ 100 Years of Sundays This is the Mass that most of you attend. -
Akathist to Our Most Holy Lady Theotokos Order for Reading Canons and Akathists When Alone the Seven Bow Beginning O God, Be Merciful to Me, a Sinner
Akathist to Our Most Holy Lady Theotokos Order for Reading Canons and Akathists When Alone The Seven Bow Beginning O God, be merciful to me, a sinner. Bow O God, cleanse me, a sinner, and have mercy on me. Bow Thou hast created me, O Lord, have mercy on me. Bow Countless times have I sinned, O Lord, forgive me. Bow My most holy Lady Theotokos, save me, a sinner, Bow O Angel, my holy Guardian, protect me from all evil. Bow Holy Apostle (or Martyr, or Holy Father) Name pray to God for me. Bow Through the prayers of our holy fathers, O Lord Jesus Christ our God, have mercy on us. Amen. Glory to Thee, our God, glory to Thee. O Heavenly King O Heavenly King, Comforter, Spirit of Truth, Who art everywhere present and fillest all things, Treasury of good things and Giver of Life, come and dwell in us, and cleanse us of all impurity, and save our souls, O Good One. Trisagion Holy God, Holy Mighty, Holy Immortal, have mercy on us. Thrice Glory to the Father, and to the Son, and to the Holy Spirit, both now and ever, and unto the ages of ages. Amen. O Most Holy Trinity, have mercy on us. O Lord, blot out our sins; O Master, pardon our iniquities; O Holy One, visit and heal our infirmities, for Thy name’s sake. Lord, have mercy. Thrice Glory to the Father, and to the Son, and to the Holy Spirit, both now and ever, and unto the ages of ages. -
The Fifth Sunday of Easter
THE CATHEDRAL OF THE IMMACULATE CONCEPTION In the City and Roman Catholic Diocese of Albany, New York The Fifth Sunday of Easter May 2, 2021 Welcome back to the Cathedral! With Saint Peter, who witnessed the glory of Christ at His transfiguration on Mount Tabor, we can say with joy, “Lord it is good that we are here!” We appreciate your patience navigating new logistical procedures together. Please always be prudent regarding your attendance at Mass: if you feel sick, please stay home—the obligation to attend Mass remains suspended. The wearing of a mask is required in the Cathedral as a safety precaution for you and your neighbors. Restrooms are closed, except for emergency use. If you should have need to use a restroom, please be prepared to follow sanitization instructions provided for the restrooms. Congregational singing is permitted; singing gently, as though whispering, may prove to be more comfortable at this time. If you are disposed to receive Holy Communion and feel safe to do so, please refer to page 12 for guidelines. Specially trained ushers are on hand to escort you throughout the Cathedral, as well as to answer any questions you may have. PRELUDE Adagio, BWV 564/2 Johannes Sebastian Bach (1685–1750) INTRODUCTORY RITE ENTRANCE ANTIPHON Organ All # c œ œ œ œ œ œ œ œ œ œ & - -œ œ œ œ ™ J ™ J Sing to the Lord anew song, for # œ œ œ œ œ & œ œ ˙ Œ œ œ œ œ œ w He has done mar-vel-ous deeds,all- e - lu - ia! Text: Refrain, Lectionary for Mass © 1969, 1981, ICEL Music: Brian F. -
Church and Liturgical Objects and Terms
Church and Liturgical Objects and Terms Liturgical Objects Used in Church The chalice: The The paten: The vessel which golden “plate” that holds the wine holds the bread that that becomes the becomes the Sacred Precious Blood of Body of Christ. Christ. The ciborium: A The pyx: golden vessel A small, closing with a lid that is golden vessel that is used for the used to bring the distribution and Blessed Sacrament to reservation of those who cannot Hosts. come to the church. The purificator is The cruets hold the a small wine and the water rectangular cloth that are used at used for wiping Mass. the chalice. The lavabo towel, The lavabo and which the priest pitcher: used for dries his hands after washing the washing them during priest's hands. the Mass. The corporal is a square cloth placed The altar cloth: A on the altar beneath rectangular white the chalice and cloth that covers paten. It is folded so the altar for the as to catch any celebration of particles of the Host Mass. that may accidentally fall The altar A new Paschal candles: Mass candle is prepared must be and blessed every celebrated with year at the Easter natural candles Vigil. This light stands (more than 51% near the altar during bees wax), which the Easter Season signify the and near the presence of baptismal font Christ, our light. during the rest of the year. It may also stand near the casket during the funeral rites. The sanctuary lamp: Bells, rung during A candle, often red, the calling down that burns near the of the Holy Spirit tabernacle when the to consecrate the Blessed Sacrament is bread and wine present there. -
Liturgical Calendar 2020-2021
(S) Solemnity, (F) Feast, (M) Memorial, (M>OM) Memorial reduced to an Optional Memorial (OM) Optional Memorial (*) no assigned rank Liturgical Year – B Lect., Wkday, A/B: Lectionary: Weekday, A (1993) or B (1994) Lect., S&S: Lectionary: Sunday and Solemnities (2009) DECEMBER Calendar 2020 –2021 Series I BG: Book of Gospels (2015) 2020 RL: Lectionary: Ritual Masses, Masses for Various Needs and Occasions, Votive Masses, Masses for the Dead (2014) Sunday Monday Tuesday Wednesday Thursday Friday Saturday NOVEMBER NOVEMBER 1st SUNDAY ST. ANDREW (F) ferial ferial ST. FRANCIS XAVIER (M) ferial ferial 29 OF ADVENT 30 1 2 3 4 5 Readings: no. 2, p. 18; BG, p. 12 Readings: Lect., Wkday A, Readings: no. 176, p. 5 Readings: no. 177, p. 7 Readings: no. 178, p. 9, Readings: no. 179, p. 11 Readings: no. 180, p. 13 1st Reading: Isaiah no. 684, p. 605 1st Reading: Isaiah 11.1-10 1st Reading: Isaiah 25.6-10a or no. 685, p. 607 1st Reading: Isaiah 29.17-24 1st Reading: Isaiah 30.19-21, 23-26 63.16b-17; 64.1, 3-8 1st Reading: Romans 10.9-18 Gospel: Luke 10.21-24 Gospel: Matthew 15.29-37 1st Reading: Isaiah 26.1-6 Gospel: Matthew 9.27-31 Gospel: Matthew 2nd Reading: 1 Corinthians 1.3-9 Gospel: Matthew 4.18-22 Gospel: Matthew 7.21, 24-27 OM: St. John Damascene 9.35 – 10.1, 5a, 6-8++ Gospel: Mark 13.33-37 IMMACULATE 2nd SUNDAY ST. AMBROSE (M) CONCEPTION OF THE ferial ferial ferial OUR LADY OF 6 OF ADVENT 7 8 BLESSED VIRGIN MARY (S) 9 10 11 12 GUADALUPE (F) Readings: no. -
Order for Liturgy of the Word Fifth Sunday of Easter Entrance Antiphon
Order for Liturgy of the Word Fifth Sunday of Easter Entrance Antiphon: Leader O sing a new song to the Lord, for he has worked wonders; in the sight of the nations he has shown his deliverance, alleluia. Cf. Ps 33 (32): 5-6 In the name of the Father, and of the Son, and of the Holy Spirit. Amen Sisters and Brothers, God invites us to hear his Word. Let us bless him for his goodness. Blessed be God forever. Response: Blessed be God forever. Introduction: Leader We gather today to celebrate the Lord’s Day. One with our sisters and broth- ers and with the entire Church, we will listen to God’s Word and join in prayer. As we prepare to hear of God’s love in Christ, let us acknowledge that the Lord is the source of pardon and strength. All: The Confiteor 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. The Gloria Glory to God in the highest. And on earth peace to men of good will. We praise You. We bless You. We adore you. We glorify You. We give You thanks for Your great glory. Lord God, heavenly King, O God the almighty Father. -
Pilgrimage Processions, Religious Sensibilities and Piety in the City Of
Pilgrimage Processions, Religious Sensibilities and Piety in the City of Acre in the Latin Kingdom of Jerusalem Peregrinaciones, sensibilidades religiosas y piedad en la ciudad de Acre del Reino latino de Jerusalén Peregrinações, sensibilidades religiosas e piedade na cidade de Acre do Reino Latino de Jerusalém Shlomo LOTAN1 Resumen: Después de la caída de Jerusalén en 1187, Acre se convirtió en la capital formal de la cruzada de la cristiandad. Durante el siglo XIII, se convirtió en lugar de peregrinaje para los cristianos, quienes, a su vez, enriquecieron la ciudad con las ceremonias religiosas que aportaron. Esta procesión se ha denominado Perdón de Acre y ha contribuido notablemente al entendimiento que hoy tenemos de los lugares religiosos y de los grupos militares situados en la Acre franca. Es por ello que en este ensayo pretendo revisitar estos eventos para aportar nueva luz a la comprensión de los lugares religiosos, peregrinaciones y grupos militares que participaron en tan señalado momento. Palabras clave: Cruzadas – Reino latino de Jerusalén – Acre – Peregrinación – Órdenes militares – Hospitalarios – Templarios – Orden Teutónica. Abstract: After the fall of Jerusalem in 1187, Acre became the formal capital of the Crusader Kingdom. During the 13th century, it became a pilgrimage site for many Christian pilgrims, who enriched the city with their religious ceremonies. Such as a procession called the Pardon d'Acre, which contributed greatly to our understanding of the religious places and military compounds in Frankish Acre. In this essay, I link the religious ceremonies that took place in Acre with the passages among the locations mentioned therein. All these contributed to the revival of the historical and religious space in medieval Acre. -
Love Is Creative Even to Infinity: on the Eucharist in the Vincentian Tradition
Vincentiana Volume 47 Number 2 Vol. 47, No. 2 Article 9 3-2003 Love is Creative Even to Infinity: On the ucharistE in the Vincentian Tradition Robert P. Maloney C.M. Follow this and additional works at: https://via.library.depaul.edu/vincentiana Part of the Catholic Studies Commons, Comparative Methodologies and Theories Commons, History of Christianity Commons, Liturgy and Worship Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Maloney, Robert P. C.M. (2003) "Love is Creative Even to Infinity: On the ucharistE in the Vincentian Tradition," Vincentiana: Vol. 47 : No. 2 , Article 9. Available at: https://via.library.depaul.edu/vincentiana/vol47/iss2/9 This Article is brought to you for free and open access by the Vincentian Journals and Publications at Via Sapientiae. It has been accepted for inclusion in Vincentiana by an authorized editor of Via Sapientiae. For more information, please contact [email protected]. Love is Creative Even to Infinity — On the Eucharist in the Vincentian Tradition — by Robert P. Maloney, C.M. Superior General Within our Family, we often cite the saying of St. Vincent: “Love is creative even to infinity.”1 Ordinarily, we use this citation to motivate others to be creative pastorally, to respond to new forms of poverty, to be inventive in new formation programs for lay leaders and for the clergy, to investigate ways of rooting out the causes of poverty. But apt as this rhetorical use of Vincent’s words might be, their actual context was quite different. They refer to the institution of the Eucharist. -
The Book of Common Prayer
The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with The Psalter or Psalms of David According to the use of The Episcopal Church Church Publishing Incorporated, New York Certificate I certify that this edition of The Book of Common Prayer has been compared with a certified copy of the Standard Book, as the Canon directs, and that it conforms thereto. Gregory Michael Howe Custodian of the Standard Book of Common Prayer January, 2007 Table of Contents The Ratification of the Book of Common Prayer 8 The Preface 9 Concerning the Service of the Church 13 The Calendar of the Church Year 15 The Daily Office Daily Morning Prayer: Rite One 37 Daily Evening Prayer: Rite One 61 Daily Morning Prayer: Rite Two 75 Noonday Prayer 103 Order of Worship for the Evening 108 Daily Evening Prayer: Rite Two 115 Compline 127 Daily Devotions for Individuals and Families 137 Table of Suggested Canticles 144 The Great Litany 148 The Collects: Traditional Seasons of the Year 159 Holy Days 185 Common of Saints 195 Various Occasions 199 The Collects: Contemporary Seasons of the Year 211 Holy Days 237 Common of Saints 246 Various Occasions 251 Proper Liturgies for Special Days Ash Wednesday 264 Palm Sunday 270 Maundy Thursday 274 Good Friday 276 Holy Saturday 283 The Great Vigil of Easter 285 Holy Baptism 299 The Holy Eucharist An Exhortation 316 A Penitential Order: Rite One 319 The Holy Eucharist: Rite One 323 A Penitential Order: Rite Two 351 The Holy Eucharist: Rite Two 355 Prayers of the People