Requiem Eucharist at 4.00 Pm †
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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. -
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. -
The Mystery of the Church
THE MYSTERY OF THE CHURCH IN THE THEOLOGY OF SAINT AUGUSTINE A Dissertation Submitted to the Graduate School of the University of Notre Dame in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by James Kang Hoon Lee ____________________________________ John C. Cavadini, Co-Director ____________________________________ Brian E. Daley, Co-Director Graduate Program in Theology Notre Dame, Indiana July 2012 © Copyright JAMES KANG HOON LEE 2012 All rights reserved THE MYSTERY OF THE CHURCH IN THE THEOLOGY OF SAINT AUGUSTINE Abstract by James Kang Hoon Lee This study seeks to recover the richness of Augustine’s ecclesiology by exploring the development of his thought on the Church as a great “mystery” and “sacrament” (magnum sacramentum). It contributes to the scholarship that documents the shift from his earlier, more Platonizing views to his mature Biblical and sacramental theology, particularly after his reading of Paul in the 390s. Chapter 1 examines the distinction between the Latin terms mysterium and sacramentum for the translation of the Biblical µυστήριον. Augustine inherits this distinction from predecessors such as Cyprian, Hilary, and Ambrose, and applies it to the Church in order to unite the “invisible” and “visible” aspects of the one mystery. For Augustine, the Church resists reduction to an “inner, invisible” reality, for her “outer, visible” condition in history is intrinsic to the mystery revealed by Scripture. James Kang Hoon Lee Chapters 2 and 3 trace the development of Augustine’s ecclesiology through his use of two key themes: 1) the body of Christ, and 2) the bride of Christ. Augustine’s early works, such as the Cassiciacum dialogues, reveal the influence of Neoplatonism upon his thought, with an emphasis on the ascent of the Soul that yields vision. -
The Music and Musicians of St. James Cathedral, Seattle, 1903-1953: the First 50 Years
THE MUSIC AND MUSICIANS OF ST. JAMES CATHEDRAL, SEATTLE, 1903-1953: THE FIRST 50 YEARS CLINT MICHAEL KRAUS JUNE 2009 TABLE OF CONTENTS List of figures................................................................................................................... iii List of tables..................................................................................................................... iv Introduction.......................................................................................................................1 Chapter 1 – Music at Our Lady of Good Help and St. Edward’s Chapel (1890- 1907)..................................................................................................................5 Seattle’s temporary cathedrals......................................................................5 Seattle’s first cathedral musicians ................................................................8 Alfred Lueben..................................................................................................9 William Martius ............................................................................................14 Organs in Our Lady of Good Help ............................................................18 The transition from Martius to Ederer.......................................................19 Edward P. Ederer..........................................................................................20 Reaction to the Motu Proprio........................................................................24 -
The Epistle Revelation 21:1-6A
The Feast of All Saints, Year B The Epistle Revelation 21:1-6a START HERE A Reading from the Book of Revelation. saw a new heaven and a new earth; will be with them; he will wipe every Ifor the first heaven and the first tear from their eyes. Death will be no earth had passed away, and the sea was more; mourning and crying and pain no more. And I saw the holy city, the will be no more, for the first things new Jerusalem, coming down out of have passed away.” And the one who heaven from God, prepared as a bride was seated on the throne said, “See, I adorned for her husband. And I heard a am making all things new.” Also he loud voice from the throne saying, “See, said, “Write this, for these words are the home of God is among mortals. He trustworthy and true.” Then he said to will dwell with them as their God; they me, “It is done! I am the Alpha and the will be his peoples, and God himself Omega, the beginning and the end.” Allow for a brief silence, then say: The Word of the Lord. Revised Common Lectionary NRSV Translation The Feast of All Saints, Year B The Psalm Psalm 24 START HERE Please join me in reading verses from Psalm 24 responsively by half verse. 1 The earth is the Lord’s and all that is in it, * the world and all who dwell therein. 2 For it is he who founded it upon the seas * and made it firm upon the rivers of the deep. -
The Office of Oblation (Proskomide)
THE OFFICE OF OBLATION (PROSKOMIDE) GREEK ORTHODOX CATHEDRAL OF THE ANNUNCIATION 2500 CLAIRMONT ROAD N.E. • ATLANTA, GA 30329 PHONE (404) 633-5870 • FAX (404) 633-6018 www.atlgoc.org • [email protected] Rev. Fr. Paul A. Kaplanis, Dean Rev. Fr. Christos P. Mars, Presbyter Mr. Elias Lampropoulos, Pastoral Assistant Page 1 of 13 Revised 9-15-13 THE OFFICE OF OBLATION (PROSKOMIDE) Introduction Since the early Church, the Office of Oblation (Proskomide) has been a service of offering gifts to God in preparation for the Sacrament of Holy Eucharist or Holy Communion in the Divine Liturgy. The Office of Oblation is thus a prerequisite for the Divine Liturgy. Today, the priest conducts the Office of Oblation inaudibly during the Orthros (Matins) service behind the Altar Iconostasis (Icon Screen). The Table of Oblation (Prothesis or sometimes Proskomide) is located to the left of the Holy Altar table. The Table of Oblation represents the cave or stable of Bethlehem where our Lord and Savior Jesus Christ was born. For the Oblation, members of the congregation bring wine and bread as an offering to the Church. During the Divine Liturgy, the wine will be consecrated into the blood of Christ, while the bread will be consecrated into the body of Christ. The wine is a pure grape sweet wine. It is often Greek sweet wines from Samos or Cyprus. We use either St. John Commandaria, or Rousos Nama for our wines. The holy bread (also called prosphora or offering) must be made from pure flour and water, and is leavened and well baked (see prayer and recipe at end). -
Proper Prayers of the Mass in the Extraordinary Form Dómine, De Morte Transíre Ad Death to That Life, Which Thou Didst Promise Vitam
this day. Grant them, O Lord, to pass from memóriam fácimus: fac eas, Proper Prayers of the Mass in the Extraordinary Form Dómine, de morte transíre ad death to that life, which thou didst promise vitam. * Quam olim Abráhæ All Souls Day of old to Abraham and to his seed. promisísti et sémini ejus. SECRET BE FAVORABLE, O Lord, to our supplication PROPITIÁRE, Dómine, suppli- The Second Mass cantiónibus nostris, pro ani- for the souls of Thy servants and hand- mábus famulórum famula- maidens, for whom we offer to Thee the rúmque tuárum, pro quibus INTROIT (4 Esdr. 2. 34, 35) Sacrifice of praise: that Thou wouldst tibi offérimus sacrifícium laudis: ut eos Sanctórum tour- RÉQUIEM ætérnam dona eis, ETERNAL rest give unto them, O Lord; and vouchsafe to grant them fellowship with Thy um consórtio sociáre dignéris. Dómine: et lux perpétua lúceat let perpetual light shine upon them. Ps. 64. Saints. Through our Lord … Per Dóminum nostrum … eis. Psalm. Te decet hymnus, 2-3. A hymn, O God, becometh Thee in Deus, in Sion, et tibi reddétur Sion; and a vow shall be paid to Thee in PREFACE FOR THE DEAD votum in Jerúsalem: exáudi oratiónem meam, ad te omnis Jerusalem: hear my prayer; all flesh shall IT IS truly meet and just, right and for our VERE dignum et justum est, ǽquum et salutáre, nos tibi caro véniet. — Réquiem … come to Thee. — Eternal rest … salvation, that we should at all times and in semper, et ubíque grátias all places give thanks to Thee, holy Lord, ágere: Dómine sancte, Pater COLLECT Father almighty, eternal God, through Christ omnípotens, ætérne Deus, per DEUS, indulgentiárum Dómine: O GOD, Lord of forgiveness, grant to Thy Christum Dóminum nostrum. -
Read Book Ordinary and Canon of the Mass : According to the Use
ORDINARY AND CANON OF THE MASS : ACCORDING TO THE USE OF THE CHURCH OF SARUM (1872) PDF, EPUB, EBOOK John Theodore Dodd | 56 pages | 30 Apr 2009 | Kessinger Publishing Co | 9781104303860 | English | Kila, MT, United States Ordinary And Canon Of The Mass : According To The Use Of The Church Of Sarum (1872) PDF Book Another translation appears in Pearson, The Sarum Missal This is the present rule, according to an order made by pope Pius the fifth []. Tertia est quoniam sicut ex multis granis collectis unus panis effi citur et ex multis racemis vinum eliquatur, sic et ex multis fidelibus quorum quidam boni, quidam mali una ecclesia constituitur et coadunatur. Thus the York use appoints two different arrangements of psalms and prayers ; the Bangor has one only ; and so the Hereford. It has been thought, not only by myself but by not a few eminent churchmen and liturgiologists whom I have consulted, that a translation of the SARUM Ordinary and Canon possibly as the precursor of a complete Sarum Missal in English with rubrical direction as ample and detailed as those in Messrs. Under Edward VI , Protestant pressure for public worship in English resulted in its replacement by successive versions of the Book of Common Prayer in and Back to top Ordering and regulating the liturgy To those who recited the liturgy as part of their daily pattern it will have been very familiar. As with the Office, there were two principal books for the Mass: the Missal for the priest, and the Gradual for those in choir. Liturgy of St. -
Pdf • an American Requiem
An American Requiem Our nation’s first cathedral in Baltimore An American Expression of our Roman Rite A Funeral Guide for helping Catholic pastors, choirmasters and families in America honor our beloved dead An American Requiem: AN American expression of our Roman Rite Eternal rest grant unto them, O Lord, And let perpetual light shine upon them. And may the souls of all the faithful departed, through the mercy of God, Rest in Peace. Amen. Grave of Father Thomas Merton at Gethsemane, Kentucky "This is what I think about the Latin and the chant: they are masterpieces, which offer us an irreplaceable monastic and Christian experience. They have a force, an energy, a depth without equal … As you know, I have many friends in the world who are artists, poets, authors, editors, etc. Now they are well able to appre- ciate our chant and even our Latin. But they are all, without exception, scandalized and grieved when I tell them that probably this Office, this Mass will no longer be here in ten years. And that is the worst. The monks cannot understand this treasure they possess, and they throw it out to look for something else, when seculars, who for the most part are not even Christians, are able to love this incomparable art." — Thomas Merton wrote this in a letter to Dom Ignace Gillet, who was the Abbot General of the Cistercians of the Strict Observance (1964) An American Requiem: AN American expression of our Roman Rite Requiescat in Pace Praying for the Dead The Carrols were among the early founders of Maryland, but as Catholic subjects to the Eng- lish Crown they were unable to participate in the political life of the colony. -
Eucharistic Prayers
The Roman Rite: Old and New - III The theology of the Traditional and New Rites: Offertory, Canon, and the ‘Eucharistic Prayers’ In the third part of of our presentation of Don Pietro Leone’s “The Roman Rite: Old and New”, the author continues his analysis of the problematic theological aspects of the New Mass, in particular how the ancient Protestant criticisms of the Offertory and of the Canon were somehow internalized by the agents of the post-Conciliar liturgical revolution. I. Catholicism and Protestantism B. In the Rites Themselves We proceed to examine the theology of the Old and New Rites as contained in the rites themselves. Since our aim thereby is to manifest the Protestant character of the New Rite, we shall present the relevant material first in the Old Rite, then in the Protestant reformed rite(s), and then in the New Rite. We shall start by considering two parts of the Mass, we shall then consider various of its general features. In regard to the Protestant reformed rite(s) and the New Rite, we may say with Michael Davies (p. 285, quoting Dr. Francis Clark’s comment on Cranmer’s rite) “It was not what was expressed but what was suppressed that gave significance to the whole.” In fact what was suppressed was almost everything pertaining to the very essence of the Mass, that is its sacrificial nature. It is in this light, then, that we shall compare the theology of the two rites. §1 on the Offertory concerns the anticipation of this Sacrifice; §2 on the Canon concerns the making present of the Sacrifice; §3 on the Real Presence concerns its object, namely Jesus Christ Himself; §4 on the Sacrificial Priesthood concerns the minister empowered to make the Sacrifice; §5 on the Ends of the Mass concerns the finalities of the Sacrifice; §6 on the Latin concerns the language which befits it; §7 on the Orientation of the Celebrant concerns the orientation appropriate to it; §8 on the Altar and Table concerns the altar of sacrifice; and §9 on Intelligibility and Participation concerns their principal object, namely the Sacrifice itself.