Faithful Departed
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The Latin Mass Society
Ordo 2010 Compiled by Gordon Dimon Principal Master of Ceremonies assisted by William Tomlinson for the Latin Mass Society © The Latin Mass Society The Latin Mass Society 11–13 Macklin Street, London WC2B 5NH Tel: 020 7404 7284 Fax: 020 7831 5585 Email: [email protected] www.latin-mass-society.org INTRODUCTION +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Omnia autem honeste et secundum ordinem fiant. 1 Cor. 14, 40. This liturgical calendar, together with these introductory notes, has been compiled in accordance with the Motu Proprio Rubricarum Instructum issued by Pope B John XXIII on 25th July 1960, the Roman Breviary of 1961 and the Roman Missal of 1962. For the universal calendar that to be found at the beginning of the Roman Breviary and Missal has been used. For the diocesan calendars no such straightforward procedure is possible. The decree of the Sacred Congregation of Rites of 26th July 1960 at paragraph (6) required all diocesan calendars to conform with the new rubrics and be approved by that Congregation. The diocesan calendars in use on 1st January 1961 (the date set for the new rubrics to come into force) were substantially those previously in use but with varying adjustments and presumably as yet to re-approved. Indeed those calendars in use immediately prior to that date were by no means identical to those previously approved by the Congregation, since there had been various changes to the rubrics made by Pope Pius XII. Hence it is not a simple matter to ascertain in complete and exact detail the classifications and dates of all diocesan feasts as they were, or should have been, observed at 1st January 1961. -
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. -
The Shrine and Parish Church of the Holy Innocents
Founded 1866 The Shrine and Parish Church of the Holy Innocents “The Little Catholic Church Around the Corner” at the crossroads of the world 128 West 37th St. (Just West of Broadway) New York City 10018 Schedule Rev. Fr. James L. P. Miara, M. Div., Pastor Perpetual Novenas Rev. Fr. Louis Van Thanh, Senior Priest Weekdays following the 7:30 a.m. and 12:15 & 1:15 p.m. Rev. Fr. Oliver Chanama, In Residence Masses and at 5:50 p.m. and on Saturday following the 12 Rev. Fr. Daniel Sabatos, Visiting Celebrant noon and 1:00 p.m. Masses. Tel: (212) 279-5861/5862 Monday: Miraculous Medal Tuesday: St. Anthony and St. Anne www.shrineofholyinnocents.org Wednesday: Our Lady of Perpetual Help and St. Joseph Thursday: Infant of Prague, St. Rita and St. Therese Friday: “The Return Crucifix” and the Passion Holy Sacrifice of the Mass Saturday: Our Lady of Lourdes and Our Lady of Fatima Weekdays: 7:00 & 7:30 a.m.; Sunday: Holy Innocents (at Vespers) 8:00 a.m. (Tridentine Latin only during Lent) 12:15 & 1:15 p.m. Devotions and 6:00 p.m. (Tridentine Latin) Vespers and Benediction: Saturday: 12 noon and 1:00 p.m. (Tridentine Latin) Sunday at 2:30 p.m. (Tridentine Latin) and 4:00 p.m. Vigil/Shopper’s Mass Holy Rosary: Weekdays at 11:55 a.m. and 5:20 p.m. Saturday at 12:35 p.m. Sunday: 9:00 a.m. (Tridentine Low Mass), Sunday at 2:00 p.m. 10:30 a.m. -
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. -
Requiem Eucharist for the Commemoration of the Faithful Departed for All Souls’ Sunday 1 November 2020 3.00 Pm Welcome to St Edmundsbury Cathedral
Requiem Eucharist for the Commemoration of the Faithful Departed for All Souls’ Sunday 1 November 2020 3.00 pm Welcome to St Edmundsbury Cathedral In this afternoon’s All Souls’ Service we remember with thanksgiving the people we love who have died. The Commemoration of the departed on All Souls’ Day celebrates the saints in a more intimate way than All Saints’ Day. It allows us to remember with thanksgiving before God those whom we have known directly: those who gave us life, or who supported and encouraged us on life’s journey or who nurtured us in faith. In our worship, we sense that it is a fearful thing to come before the unutterable goodness and holiness of God, even for those who are redeemed in Christ; that it is searing as well as life-giving to experience God’s mercy. This instinct is expressed in the liturgy of All Souls’ Day. During this service, everyone is invited to bring the names of loved ones departed, written on the small white card crosses, to the cross before the altar, and to light a prayer candle there. Names will not be read aloud so that the total focus of this part of the liturgy may be on silent prayer and our individual commendation to God of those whom we remember but see no more. Music at today’s service The Cathedral Choir sings the Requiem, Op. 48 by Gabriel Fauré, 1845–1924. Service order extracts from Common Worship Services, © The Central Board of Finance of The Church of England. Music reproduced with permission - CCL Licence No 317297 ¶ The Order of Service As the choir and clergy gather at the west end of the Nave, the President welcomes the congregation from the Pavement, and then leads The Greeting President We meet in the name of the Father, and of the Son, and of the Holy Spirit. -
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 History Problem: the Politics of War
History / Sociology SAITO … CONTINUED FROM FRONT FLAP … HIRO SAITO “Hiro Saito offers a timely and well-researched analysis of East Asia’s never-ending cycle of blame and denial, distortion and obfuscation concerning the region’s shared history of violence and destruction during the first half of the twentieth SEVENTY YEARS is practiced as a collective endeavor by both century. In The History Problem Saito smartly introduces the have passed since the end perpetrators and victims, Saito argues, a res- central ‘us-versus-them’ issues and confronts readers with the of the Asia-Pacific War, yet Japan remains olution of the history problem—and eventual multiple layers that bind the East Asian countries involved embroiled in controversy with its neighbors reconciliation—will finally become possible. to show how these problems are mutually constituted across over the war’s commemoration. Among the THE HISTORY PROBLEM THE HISTORY The History Problem examines a vast borders and generations. He argues that the inextricable many points of contention between Japan, knots that constrain these problems could be less like a hang- corpus of historical material in both English China, and South Korea are interpretations man’s noose and more of a supportive web if there were the and Japanese, offering provocative findings political will to determine the virtues of peaceful coexistence. of the Tokyo War Crimes Trial, apologies and that challenge orthodox explanations. Written Anything less, he explains, follows an increasingly perilous compensation for foreign victims of Japanese in clear and accessible prose, this uniquely path forward on which nationalist impulses are encouraged aggression, prime ministerial visits to the interdisciplinary book will appeal to sociol- to derail cosmopolitan efforts at engagement. -
Worship 12-01-2019.Pub
The Congregational Church, United Church of Christ Amherst, New Hampshire “You do not need to waste your time doing those things that are unnecessary and tri ling. You do not have to be rich. You do not need to seek fame or power. What you need is freedom, solidity, peace and joy. You need the time and energy to be able to share these things with others.” —Thı́ch Nha t Hạnh, No Death, No Fear THE ORDER OF SERVICE FOR THE WORSHIP OF GOD The Congregational Church, United Church of Christ Amherst, New Hampshire December 1, 2019 First Sunday of Advent 10:00 a.m. GATHERING CHIMES Let us be gathered in silence so that we may prepare to worship. GREETING AND NOTICES OF PARISH LIFE PRELUDE Wake, Awake, for Night is Flying Philipp Nicolai/ Gilbert Martin INTROIT Chancel Choir CANDLE LITURGY OF HOPE Opening Sentences: One: The Gospel of John speaks of Christ as the true light coming into the world. In commemoration of that coming, we light candles for the four weeks leading to Christmas and re lect on the coming of Christ. It is signi icant that the church has always used that language—the coming of Christ—because it speaks to a deep truth. Christ is coming. Christ is always coming, always entering a troubled world, a wounded heart. And so we light the irst candle, the candle of hope, and dare to express our longing for peace, for healing, and the well-being of all creation. The candle of hope is lit. *Responsive Call: One: We take the time, in the busyness of this season, for quiet re lection – for the light of God’s love can be seen everywhere. -
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).