Read This Study
Total Page:16
File Type:pdf, Size:1020Kb

Load more
Recommended publications
-
The Messenger August 2020
The Messenger August 2020 Rector’s Corner With a few services under our belt now following the Phase 4 guidelines for returning to in-person worship, we continue to warm up the changes: two service times, masks, socially distant seating, no music or passing of the peace, and communion of one kind. These changes might have been, and may still be, difficult to accept, but you, the people of Grace, have shown the utmost patience and resilience throughout this pandemic. As we continue to adapt, I thought we might have a little fun with church history and go back in time to look at a few of the more curious changes that came out of our origin story, the English Reformation, and our roots in the Church of England. Henry VIII’s split from the Church in Rome in the 1530s plunged the English Church into more than a century-long identity crisis, with traditionalists and reformers playing tug of war for the Church’s soul, heaving back and forth on the rope that was the spectrum of catholic-to-reformed proclivities. All the while, the changing inclinations of the monarchy, now the head of the Church of England, dictated from above. Liturgically speaking, the way we conduct communion now is probably the most glaring change apart from the absence of singing. No longer do we use the altar rail and kneel. The congre- gation approaches the chancel steps single-file, and I dispense the body of Christ with a small pair of salad tongs I requisitioned from the kitchen and sanitized. -
Dominican Rite Practicum
LSFT 2405 Dominican Rite Practicum Prepared by the Instructor 2020 Dominican School of Philosophy and Theology Fall 2020 LSFT 2405 First Meeting: Saturday, 9/5, SAP Library, 7:30 pm Dominican Rite Practicum Instructor: Fr. Augustine Thompson O.P. Office Hours: TBA at St. Albert’s Priory Course Description This course is a 1.5 unit graded liturgical practicum open to Dominican friar students, normally after residency year, best in the year of deaconal or priestly ordination. The goal is to acquire the ability to celebrate Low Mass and Missa Cantata according to the traditional Dominican Rite in Latin. The outcome will be a correct and fluid "dry Mass" celebration of the Dominican Rite Low Mass and of the Missa Cantata. These two exercises will in equal parts provide the two graded "exams" of the course. The format will be a practicum in which students perform the rite under the direction of the instructor. Admission to the Class Dominican friars who would like to be admitted to the class need to arrange an interview with the instructor. At the interview they will be asked to recite from memory the texts found on the next page. This memorization is not-negotiable and will serve to prove that the student is ready to undertake the heavy memorization element of the class. As this class is only open to Western Dominican Province student brothers it will be held at St. Albert’s with social distancing. Required Books and Materials William R. Bonniwell, ed., Dominican Ceremonial for Mass and Benediction (1946; rpt. Oakland: Dominican Liturgy Publications, 2012), $22.75, order at: http://www.lulu.com/shop/william-r-bonniwell-op/dominican-ceremonial-for-mass-and-b enediction/hardcover/product-21602438.html Dominican Altar Boys' Manual According to the Rite of the Order of Preachrs (1945; rpt. -
For OCKEGHEM
ss CORO hilliard live CORO hilliard live 2 Producer: Antony Pitts Recording: Susan Thomas Editors: Susan Thomas and Marvin Ware Post-production: Chris Ekers and Dave Hunt New re-mastering: Raphael Mouterde (Floating Earth) Translations of Busnois, Compère and Lupi by Selene Mills Cover image: from an intitial to The Nun's Priest's Tale (reversed) by Eric Gill, with thanks to the Goldmark Gallery, Uppingham: www.goldmarkart.com Design: Andrew Giles The Hilliard Ensemble David James countertenor Recorded by BBC Radio 3 in St Jude-on-the-Hill, Rogers Covey-Crump tenor Hampstead Garden Suburb and first broadcast on John Potter tenor 5 February 1997, the eve of the 500th anniversary Gordon Jones baritone of the death of Johannes Ockeghem. Previously released as Hilliard Live HL 1002 Bob Peck reader For Also available on coro: hilliard live 1 PÉROTIN and the ARS ANTIQUA cor16046 OCKEGHEM 2007 The Sixteen Productions Ltd © 2007 The Sixteen Productions Ltd N the hilliard ensemble To find out more about CORO and to buy CDs, visit www.thesixteen.com cor16048 The hilliard live series of recordings came about for various reasons. 1 Kyrie and Gloria (Missa Mi mi) Ockeghem 7:10 At the time self-published recordings were a fairly new and increasingly 2 Cruel death.... Crétin 2:34 common phenomenon in popular music and we were keen to see if 3 In hydraulis Busnois 7:50 we could make the process work for us in the context of a series of public concerts. Perhaps the most important motive for this experiment 4 After this sweet harmony... -
Tridentine Community News August 17, 2008
Tridentine Community News August 17, 2008 The Sanctus Candle norms, Pope Benedict suggests that a central crucifix serve as that focal point. Today we will introduce a new practice at the Tridentine Mass, the Sanctus Candle. An old tradition permitted as an option in the In the Extraordinary Form, a crucifix is indeed required on or 1962 Missal, this is an extra, short candle placed on the Epistle above the altar. The celebrant incenses the crucifix at the (right) side of the altar. It is lit at the Sanctus – hence the name – beginning of Mass and at the Offertory. As he begins the Collect and extinguished after Holy Communion. and Postcommunion prayers, while saying Orémus , he bows to the crucifix. Note that he is not bowing to the tabernacle. The Rubrics The Sanctus Candle draws attention to our Lord’s Real Presence do not require there to be a tabernacle at the center of the altar. on the Altar during that portion of Holy Mass. This is the same While that is desirable for a number of reasons, it is nevertheless purpose served by the torches that are employed when we have the crucifix, and not the tabernacle, that is specified as the object sufficient altar servers. When we use torches, we will not use the of veneration. Sanctus Candle. On a practical level, it is also unlikely that the Sanctus Candle will be used at a Low Mass when we have only In the accompanying photo, you will notice that our Holy Father one altar server, as that one server has other, mandatory duties. -
Serving the Hierarchical Liturgy: a FEW POINTS ABOUT HIERARCHICAL SERVICES
Serving the Hierarchical Liturgy: A FEW POINTS ABOUT HIERARCHICAL SERVICES: What Priests Do & Clarification of a Few Other Matters BACKGROUND: There exist several extensive guides in Russian[1], and at least one extensive guide in English[2], to the rituals accompanying the hierarchical celebration of the Divine Liturgy and other services. These all substantially agree; however, they cover almost everything and everybody and are chiefly of value to the "novice" hierarch. Moreover, these instructions usually assume a full complement of clergy - several Deacons; Subdeacons, and miscellaneous church servitors, while in most parishes in the U.S. and in the Diocese of the West there may be no Deacon at all, and the few church servitors present, some specially "conscripted" for a Hierarch's visit, may be completely inexperienced in serving at all. I remember the difficulty I had, as a novice Deacon, preparing for my first hierarchical Services, both when the Hierarch was accompanied by an experienced Deacon and when "everything" depended on me. I used Father Rostislav Gan's well known guide, mostly, but the only way I could make sense of it was to go through and use different color underliners to single out the various Deacons' roles: Green for the 1st Deacon, Blue for the 2nd, Red for the 3rd, and Yellow for the 4th and 5th. Then I had to combine all these and keep some for myself and apportion others to Subdeacons and Servitors. These instructions all, for example, direct the junior Deacons t o do the vesting of the hierarch - obviously Subdeacons, at best, and raw "altar boys" often, carry out this complicated responsibility. -
TORCHBEARER DURING HIGH MASS (MISSA CANTATA) OR SOLEMN HIGH MASS the Torchbearers (Tbs) Are Like the Honor Guard for Our Lord
TORCHBEARER DURING HIGH MASS (MISSA CANTATA) OR SOLEMN HIGH MASS The Torchbearers (Tbs) are like the honor guard for Our Lord. During a High Mass, they take the place of the Sanctus Candle, an ancient Roman custom at Low Mass, which is lit from the Sanctus until the Ablutions. The Tbs also accompany Our Lord at the Communion Rail when Holy Communion is distributed1. During processions of the Blessed Sacrament, they accompany Him on either side of the canopy that covers Him2. It is the position of Tb, more so than of any other position, that adds solemnity to the Mass, who with his bright torch illuminates the Sanctuary and helps to surround Our Lord during the Canon, thereby highlighting and adding splendor to the most sacred part of the Mass3. General Rules • unity of action is very important and conducive in carrying out the various actions of Tbs’ office smoothly. Great care should be taken by Tbs to work as a team, and not as a group of individuals, especially in processing, genuflecting, and kneeling. • Tbs always turn inwards, that is, towards each other, when next to each other. • Tbs usually walk in their proper pairs and shoulder to shoulder [unless there is a lack of room; then they do so in single file, with the highest ranking Tb always going first] • whenever Tbs are processing, they should always be at least 4 pews away from each other [about 10 feet]; this will prevent Tbs from bunching up during processions, especially while genuflecting at the Foot of the Altar. -
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. -
St James Altar Server Handbook 2019-2020
St. James Catholic Church Arlington Heights St. James the Less St. John Berchmans Patron Saint of the Parish Patron Saint of Altar Servers 2019 – 2020 Handbook Table of Contents Introduction Welcome ............................................................................................................................................................... 3 What is an Altar Server? ....................................................................................................................................... 4 Why be an Altar Server? ....................................................................................................................................... 4 Altar Server Expectations General Expectations ............................................................................................................................................ 5 Conduct During Mass ............................................................................................................................................ 5 Roles During the Mass .......................................................................................................................................... 6 Vesting Prayers ..................................................................................................................................................... 6 Sunday Mass Duties Before Mass/Introductory Rites ............................................................................................................................ 7 Liturgy of the -
English Translation of Mozart's Requiem
English Translation of Mozart's Requiem I. Introit: Requiem Requiem aeternam dona eis, Grant them eternal rest, Lord, Domine, and let perpetual light shine on et lux perpetua luceat eis. them. Te decet hymnus, Deus, in Sion, You are praised, God, in Zion, et tibi reddetur votum in and homage will be paid to You in Jerusalem. Jerusalem. Exaudi orationem meam, Hear my prayer, ad te omnis care veniet. to You all flesh will come. Requiem aeternam dona eis, Grant them eternal rest, Lord, Domine, and let perpetual light shine on et lux perpetua luceat eis. them. II. Kyrie Kyrie, eleison. Lord, have mercy on us. Christe, eleison. Christ, have mercy on us. Kyrie, eleison. Lord, have mercy on us. III. Sequence 1. Dies irae Day of wrath, day of anger Dies irae, dies illa will dissolve the world in ashes, Solvet saeclum in favilla, as foretold by David and the Sibyl. teste David cum Sibylla. Great trembling there will be Quantus tremor est futurus, when the Judge descends from quando judex est venturus, heaven cuncta stricte discussurus! to examine all things closely. 2. Tuba mirum The trumpet will send its wondrous Tuba mirum spargens sonum sound per sepulcra regionum, throughout earth's sepulchres coget omnes ante thronum. and gather all before the throne. Mors stupebit et natura, Death and nature will be cum resurget creatura, astounded, judicanti responsura. when all creation rises again, Liber scriptus proferetur, to answer the judgement. in quo totum continetur, A book will be brought forth, unde mundus judicetur. in which all will be written, by which the world will be judged. -
Anglican Worship and Sacramental Theology 1
The Beauty of Holiness: Anglican Worship and Sacramental Theology 1 THE CONGRESS OF TRADITIONAL ANGLICANS June 1–4, 2011 - Victoria, BC, Canada An Address by The Reverend Canon Kenneth Gunn-Walberg, Ph.D. Rector of St. Mary’s, Wilmington, Delaware After Morning Prayer Friday in Ascensiontide, June 3, 2011 THE BEAUTY OF HOLINESS: ANGLICAN WORSHIP AND SACRAMENTAL THEOLOGY When I was approached by Fr. Sinclair to make this presentation, he suggested that the conceptual framework of the lectures would be that they be positive presentations of traditional Anglican principles from both a biblical and historical perspective and in the light of the contemporary issues in contrast to traditional Anglicanism, especially as expressed in the Affirmation of St. Louis and in the 39 Articles. The rubrics attached to this paper were that Anglican worship should be examined in the light of contemporary liturgies, the Roman Rite, and the proposed revision of the Book of Common Prayer to bring it in line with Roman views. This perforce is a rather tall order; so let us begin. The late Pulitzer Prize winning poet W.H. Auden stated that the Episcopal Church “seems to have gone stark raving mad…And why? The Roman Catholics have had to start from scratch, and as any of them with a feeling for language will admit, they have made a cacophonous horror of the mass. Whereas we had the extraordinary good fortune in that our Prayer Book was composed at exactly the right historical moment. The English language had become more or less what it is today…but the ecclesiastics of the 16 th century still professed a feeling for the ritual and ceremonies which today we have almost entirely lost.” 1 While one might quibble somewhat with what he said, he certainly would have been more indignant had he witnessed me little more than a decade after his death celebrating the Eucharist before the Dean and Canons of St. -
Explanation of the Proskomedia of the Divine Liturgy
Explanation of the Proskomedia of the Divine Liturgy Praise be Jesus Christ! Let’s begin our class by praying to the Holy Spirit for inspiration and understanding. Today we are going to give an explanation of the Proskomedia which is the service of preparation before the actual beginning of the Divine Liturgy. Origin of the Proskomedia The name Proskomedia comes from the Greek word” proskomidzo,” which means “to bring” or” to offer.” In the Roman rite, the Proskomedia is known as the Offertory. The Proskomedia is the cere- mony of offering and bringing the bread and wine to the table of oblation or preparation table called the Prothesiis. Later on, at the consecration of the Liturgy particles of bread will be changed into the Body and Blood of Jesus Christ. The origin of the Proskomedia goes back to apostolic times. It was part of the very ancient form of the Divine liturgy, although not in the same arrangement as we know it today. It developed from an old Christian custom of bringing offerings for the celebration of the Liturgy. The oldest liturgical manuscripts about the Proskomedia relates that this was a simple ceremony of bringing bread and wine for offering at the altar. In the eleven century, this simple ceremony grew into an enriched rite of preparation where prayers and symbolic actions were added to commemorate the sacrifice of Jesus Christ, the Holy Mother of God, the saints, the living and the dead. The origin of the commemoration of the living and the dead goes back to the early centuries of Christianity where the Christians of the first century prayed for each other and held their dead brethren, especially their martyrs, in great honor and respect. -
Grande Messe Des Morts: Hector Berlioz's Romantic Interpretation Of
GRAND MESSE DES MORTS: HECTOR BERLIOZ'S ROMANTIC INTERPRETATION OF THE ROMAN CATHOLIC REQUIEM TRADITION Amber E. Broderick A Thesis Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of MASTER OF MUSIC December 2012 Committee: Arne Spohr, Advisor Eftychia Papanikolaou © 2012 Amber E. Broderick All Rights Reserved iii ABSTRACT Arne Spohr, Advisor Hector Berlioz (1803-1869) was commissioned by the French government in 1836 to compose a requiem mass for a state ceremony and to restore sacred music to a respected position in France. Berlioz envisioned a requiem that both continued the Roman Catholic requiem tradition and expanded it in context of the Romantic era and Kunstreligion. Berlioz conceived his Grande messe des morts (Requiem) as a “music drama,” in which the thirteenth-century Latin prose wa s used as secular poetry rather than an immutable sacred text. Berlioz’s Requiem is not religious in strict theological terms but relates more closely to what Frank Heidlberger calls an artistic statement of “secular moral philosophy.” Berlioz devised a first-person physiological narrative which presented the listener with a private emotional experience, achieving this psychological journey, in part, through a Romantic interpretation: textual alterations, programmatic orchestration, and the innovative use of antiphonal brass orchestras. The text was freely edited and rearranged to produce a libretto-type program, which Edward Cone deems a “dramatic portrayal of an imaginary progress through this world and the next.” Berlioz enhanced his interpretation by shifting from the traditional third-person perspective to the first-person. This adjustment required minimal changes to the text but maximum changes for the listener, who experienced a personal journey focused on the individual, rather than the divine.