Liturgical Resources Catalog 2015-2016
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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. -
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. -
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). -
An Outline of a Eucharistic Prayer
An Outline of a Eucharistic Prayer The Eucharistic Prayers used in the Episcopal Church are based on an ancient outline of prayer found in something called “The Text of Hippolytus.” Though the actual words of the eucharistic prayer may vary, every eucharistic prayer contains the same elements. Presider: The Lord be with you. The opening versicles and responses. Here the People: And also with you. presider greets the congregation, reminds them of the joyous purpose that brings us to the table, Presider: Lift up your hearts. and then asks their permission to offer the People: We lift them up to the Lord. eucharistic prayer on their behalf. Known as the “Sursum Corda,” meaning “Lift up your hearts.” Presider: Let us give thanks to the Lord our God. People: It is right to give God thanks and praise. Presider: Good morning, Lord. We are Eucharistic prayers generally include a short your people, gathered at your table to give your recitation of salvation history. Here, the prayer thanks and praise. Thank you for always gives thanks for the ways God reveals God’s self, revealing yourself: in Creation; in your people, fully and completely in Jesus, the Word made gathered and sent; in your Word spoken through flesh. While sometimes the eucharistic prayer the Scriptures; and above all in the Word made may emphasize the offering made on the cross, flesh, Jesus, your Son. You sent him to be this one emphasizes the incarnation…God incarnate from the Virgin Mary, to be the Savior becoming human in Jesus Christ. and Redeemer of the world. -
The Anaphora of the Apostles: Implications of the Mar Ε§Αύα Text Emmanuel J
THE ANAPHORA OF THE APOSTLES: IMPLICATIONS OF THE MAR Ε§ΑΎΑ TEXT EMMANUEL J. CUTRONE Quincy College, Illinois ike Russia, the East Syrian anaphora of the apostles Addai and Mari IJ qualifies as both mystery and enigma. The research done on the many mysteries of this third-eentury East Syrian anaphora usually clarifies all too sharply the many enigmas that still remain.1 Unlike other anaphoras which share its antiquity—Hippolytus, Apostolic Constitutions 8, Serapion, or the earlier witness of Justin—Addai and Mari is not a prototype academic exercise of a typical Eucharistie prayer.2 This anaphora was, and continues to be, an actual prayer of a worshiping community. Bouyer feels that "everything leads us to believe that this prayer is the most ancient christian eucharistie com- 1 Here is a listing of the major studies done on the Anaphora of the Apostles Addai and Mari: Bernard Botte, "L'Anaphore chaldéenne des apôtres," Orientalin Christiana periodica 15 (1949) 259-76; Β. Botte, "L'Epielèse dans les liturgies syriennes orientales," Sacris erudiri 6 (1954) 48-72; B. Botte, "Problème de l'anaphore syrienne des apôtres Addai et Mari," L'Orient syrien 10 (1965) 89-106; Louis Bouyer, Eucharist: Theology and Spirituality of the Eucharistie Prayer, tr. Charles Quinn (Notre Dame, Ind., 1966) pp. 146-57; Hieronymus Engberding, "Zum anaphorischen Fürbittgebet des ostsyrischen Liturgie Addaj und Mar(j)," Oriens christianus 41 (1957) 102-24; S. H. Jammo, "Gabriel Qatraya et son commentaire sur la liturgie chaldéenne," Orientalia Christiana periodica 32 (1966) 39-52; William F. Macomber, "The Oldest Known Text of the Anaphora of the Apostles Addai and Mari," ibid. -
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 -
Introductory Rite Penitential Rite Readings from Scripture Gospel
The Mass We gather together to pray and celebrate Jesus’ sacrifice and love for us. We invite you to join us in prayer. These pages will take you through the Mass, whether you are new to our community, our Faith, or just want to participate more fully. The italicized sections explain posture, plain text is the priest’s or leader’s part, and bold text denotes our response as the gathered Body of Christ. The Liturgy of the Word During this part of the Mass, we hear God’s Word proclaimed. We listen to preaching, which makes Scripture come alive again today, and we express our Catholic faith. Introductory Rite Homily Please stand for the entrance and opening hymn. Please sit as we listen to a reflection from the clergy. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. Profession of Faith The grace of our Lord…be with you all. Please stand as we proclaim the creed together. And with your spirit. I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. I Penitential Rite believe in one Lord Jesus Christ, the Only Begotten Brothers and sisters…celebrate the sacred Son of God, born of the Father before all ages. God mysteries from God, Light from Light, true God from true God, I confess to almighty God, and to you, my brothers begotten, not made, consubstantial with the Father; and sisters, that I have greatly sinned, in my through Him all things were made. -
Diocese of Marquette Increased Offertory Program
Diocese of Marquette Increased Offertory Program Terri Gadzinski, Development Director Diocese of Marquette 1004 Harbor Hills Drive, Marquette, MI 49855 Phone: 906/227-9108 or 1/800/562-9745 ext. #108 E-mail: [email protected] Table of Contents Increased Offertory Program Description . 3 Weekend #1 . 3 Week #1 . 3 Weekend #2 . 4 Week #2 . 4 Weekend #3 . 4 Follow-up . 5 Appendix #1 – Sample Letters for Week One Letter A – Consistent, Regular Donors . 6 Letter B – Occasional Donors . 7 Letter C – Non Donors . 8 Appendix #2 – Sample Letter for Week Two . 9 Appendix #3 – Sample Planning Guide & Response Card . 10 2 Diocese of Marquette Increased Offertory Program The Increased Offertory Program is designed to assist a parish wanting to increase its weekly collections. It is not a stewardship effort and should not be used in place of a Stewardship Initiative. Likewise, the Offertory Program is not usually an acceptable substitute for a parish capital campaign. The Offertory Program focuses on helping a parish meet its short and mid-term budgetary needs, and speaks very directly about the budgetary needs of the parish. The offertory program is conducted over a three-week period and includes homily presentations by the pastor/pastoral coordinator and selected parish leaders, and segmented, personalized letters to all registered households in the parish. The Calendar of Activities for the Offertory Program is as follows: Weekend #1: The program is introduced on the first weekend with a homily presentation by the pastor or pastoral coordinator at all Masses. The presentation should begin with some general observations about the parish and its health. -
In Today's Homily, Instead of Focusing on the Readings, We Will Continue
3/16/21 – 4th Sunday of Easter (Year A Readings) In today’s homily, instead of focusing on the readings, we will continue with the monthly reflection on the Holy Mass, as a part of the year of the Eucharist announced by our archbishop. Last month, we focused on gathering together in the name of the Trinity—Father and Son and Holy Spirit; coming together as a congregation, an assembly of the Body of Christ to worship the Lord. After having gathered, we turn in prayer to one of the essential aspects of the Christian life – asking God for mercy and forgiveness. Acknowledging our sins is part of nearly every formal prayer that we pray as Catholics. In the Our Father, we say: “forgive us our trespasses as we forgive those who trespass against us.” In the Hail Mary, we say: “pray for us, sinners, now and at the hour of our death.” In my favorite prayer, the Memorare, we say: “…to thee do I come, before thee I stand, sinful and sorrowful.” These prayers of contrition are to be a universal theme in our prayer, and so it is no surprise that Holy Mass begins with the Penitential Act. The first move of heart when we stand before God must be to beg Him for mercy. God is the Holy One, He is the author of all Good, He is Goodness Himself. And yet, we, who were created in His image and likeness, so often fall short of the holiness to which He has called us. So often, we sin by knowing what God wants for us but choosing our own way instead. -
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. -
Traditional Latin Mass (TLM), Otherwise Known As the Extraordinary Form, Can Seem Confusing, Uncomfortable, and Even Off-Putting to Some
For many who have grown up in the years following the liturgical changes that followed the Second Vatican Council, the Traditional Latin Mass (TLM), otherwise known as the Extraordinary Form, can seem confusing, uncomfortable, and even off-putting to some. What I hope to do in a series of short columns in the bulletin is to explain the mass, step by step, so that if nothing else, our knowledge of the other half of the Roman Rite of which we are all a part, will increase. Also, it must be stated clearly that I, in no way, place the Extraordinary Form above the Ordinary or vice versa. Both forms of the Roman Rite are valid, beautiful celebrations of the liturgy and as such deserve the support and understanding of all who practice the Roman Rite of the Catholic Church. Before I begin with the actual parts of the mass, there are a few overarching details to cover. The reason the priest faces the same direction as the people when offering the mass is because he is offering the sacrifice on behalf of the congregation. He, as the shepherd, standing in persona Christi (in the person of Christ) leads the congregation towards God and towards heaven. Also, it’s important to note that a vast majority of what is said by the priest is directed towards God, not towards us. When the priest does address us, he turns around to face us. Another thing to point out is that the responses are always done by the server. If there is no server, the priest will say the responses himself.