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The Antiphonary of Bangor and Its Musical Implications
The Antiphonary of Bangor and its Musical Implications by Helen Patterson A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Department of Music University of Toronto © Copyright by Helen Patterson 2013 The Antiphonary of Bangor and its Musical Implications Helen Patterson Doctor of Philosophy Graduate Department of Music University of Toronto 2013 Abstract This dissertation examines the hymns of the Antiphonary of Bangor (AB) (Antiphonarium Benchorense, Milan, Biblioteca Ambrosiana C. 5 inf.) and considers its musical implications in medieval Ireland. Neither an antiphonary in the true sense, with chants and verses for the Office, nor a book with the complete texts for the liturgy, the AB is a unique Irish manuscript. Dated from the late seventh-century, the AB is a collection of Latin hymns, prayers and texts attributed to the monastic community of Bangor in Northern Ireland. Given the scarcity of information pertaining to music in early Ireland, the AB is invaluable for its literary insights. Studied by liturgical, medieval, and Celtic scholars, and acknowledged as one of the few surviving sources of the Irish church, the manuscript reflects the influence of the wider Christian world. The hymns in particular show that this form of poetical expression was significant in early Christian Ireland and have made a contribution to the corpus of Latin literature. Prompted by an earlier hypothesis that the AB was a type of choirbook, the chapters move from these texts to consider the monastery of Bangor and the cultural context from which the manuscript emerges. As the Irish peregrini are known to have had an impact on the continent, and the AB was recovered in ii Bobbio, Italy, it is important to recognize the hymns not only in terms of monastic development, but what they reveal about music. -
The Development of the Roman Rite by Michael Davies
The Development of the Roman Rite By Michael Davies The Universe is the Catholic newspaper with the largest circulation in Britain. On 18 May 1979 its principal feature article was by one Hugh Lindsay, Bishop of Hexam and Newcastle. The Bishop's article was entitled "What Can the Church Change?" It was a petulant, petty, and singularly ill-informed attack upon Archbishop Lefebvre and Catholic traditionalists in general. It is not hard to understand why the Archbishop is far from popular with the English hierarchy, and with most hierarchies in the world for that matter. The Archbishop is behaving as a true shepherd, defending the flock from who would destroy it. He is a living reproach to the thousands of bishops who have behaved as hirelings since Vatican II. They not only allow enemies to enter the sheepfold but enjoy nothing more than a "meaningful dialogue" with them. The English Bishops are typical of hierarchies throughout the world. They allow catechetical programs in their schools which leave Catholic children ignorant of the basis of their faith or even teach a distorted version of that faith. When parents complain the Bishops spring to the defense of the heterodox catechists responsible for undermining the faith of the children. The English Bishops remain indifferent to liturgical abuse providing that it is initiated by Liberals. Pope Paul VI appealed to hierarchies throughout the world to uphold the practice of Communion on the tongue. Liberal clerics in England defied the Holy See and the reaction of the Bishops was to legalize the practice. The same process is now taking place with the practice of distributing Communion under both kinds at Sunday Masses. -
1 the SUN BEHIND the SUN Frank Shirbroun, St. Augustine's In
1 THE SUN BEHIND THE SUN Frank Shirbroun, St. Augustine’s in-the-Woods, April 30, 2017 INTRODUCTION: Teresa and I are highly honored to have a part in the series of Celtic Christian Eucharists that begins today. Last fall, at the invitation of Father Eric Stelle, we did a similar series at St. John’s, Gig Harbor. Many there found the series especially nourishing to their own spiritual pilgrimages and we did, too. So, when St. Augustine’s Adult Formation Committee asked us to do something similar here, we were happy to say, “Yes!” What Teresa and I will do each Sunday in this series is to lift up several Celtic Christians who are identified with the distinctive themes of Celtic Christian spirituality. Our hope is this: if we learn something about these Celtic Christians and their faith, we may gain enlightenment and encouragement for our own Christian pilgrimage. I don’t know how much you know about “Celtic Christian Spirituality”, so, perhaps I should begin by saying something about the meaning of this term as we shall use it during this series. We are talking about a unique way of being Christian found in lands around the Irish Sea, especially Scotland, Northern Britain, Wales, Cornwall, and Ireland. It is a very early form of Christianity that flourished there mainly from the fifth to the ninth centuries A.D., up to the Viking raids in the 800s, which sacked and destroyed many Celtic Christian communities. Now, I am being careful to use the term “Celtic Christian Spirituality” because we are not talking about a Celtic church in the sense of an institution with a central organization, or a hierarchy, or a uniform set of practices like our Episcopal church. -
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 Synod of Whitby
Obsculta Volume 1 Issue 1 Article 20 5-1-2008 The Synod of Whitby Nick Ratkay College of Saint Benedict/Saint John's University Follow this and additional works at: https://digitalcommons.csbsju.edu/obsculta Part of the Religion Commons ISSN: 2472-2596 (print) ISSN: 2472-260X (online) Recommended Citation Ratkay, Nick. 2008. The Synod of Whitby. Obsculta 1, (1) : 39-43. https://digitalcommons.csbsju.edu/ obsculta/vol1/iss1/20. This Article is brought to you for free and open access by DigitalCommons@CSB/SJU. It has been accepted for inclusion in Obsculta by an authorized administrator of DigitalCommons@CSB/SJU. For more information, please contact [email protected]. The Synod of Whitby Nick Ratkay The Venerable Bede is arguably one of the yet prospering throughout his/her life, without most important figures of early medieval Christian- the eventuality of divine punishment. This is ity. Born in the late seventh century, Bede became not to imply that all the information in the His- the premier scholar of the monastic communities tory should be viewed as false. However, Bede at Wearmouth and Jarrow and was well-known for constructed his material to emphasize certain his scriptural commentaries and other works. His viewpoints. various writings have offered historians insights into The theological and spiritual viewpoints of the the popular customs, beliefs, and spirituality of his Ecclesiastical History did not end with Bede providing era, while simultaneously expressing medieval writ- examples for imitation. Bede also wished to stress ing styles and trends. Bede’s most famous work is that unity in the church, under the Roman tradition, entitled The Ecclesiastical History of the English Nation, was of the utmost spiritual importance.4 This was and as the title suggests, it was written to document especially true when concerning the celebration of the history of the English people in relation to the Easter and other festivals. -
13 September 2020 the True Cross in the Following Manner
13 September 2020 The True Cross in the following manner. He caused a lady of rank, who Roodmas (from Old English rood “rod” or “cross,” had been long suffering from disease, to be touched by and mas, Mass; similar to the etymology of each of the crosses, with earnest prayer, and thus Christmas) was the celebration of the Feast of the discerned the virtue residing in that of the Saviour. Cross observed on May 3 in some Christian churches For the instant this cross was brought near the lady, it and rites, particularly the historical Gallican Rite of expelled the sore disease, and made her whole. the Catholic Church. It commemorated the finding Helena took a portion of the cross back to Rome, by Saint Helena of the True Cross in Jerusalem in 355. where she had it enshrined in the chapel of her palace A separate feast of the Triumph of the Cross was (now the Basilica of the “Holy Cross in Jerusalem”). celebrated on September 14, the anniversary of the The rest of the True Cross remained in Jerusalem, in a dedication of the Church of the Holy Sepulchre. After chapel attached to the Church of the Holy Sepulchre. the Gallican and Latin Rites were combined, the Over the centuries pieces of the Cross were distributed western Church observed individually the Finding of the as relics in both the East and the West. Many were Holy Cross on May 3 and the Triumph of the Cross on captured and lost amidst the wars of possession fought September 14. -
Journal of Ukrainian Studies
JOURNAL OF UKRAINIAN STUDIES Summer-Winter 1992 CONTRIBUTORS: GUEST EDITORS: Zenon E. Kohut Dushan Bednarsky laroslav Isaievych Zenon E. Kohut Mikhail Dmitriev Frank E. Sysyn Ihor SevCenko Antoni Mironowicz David A. Frick IpHHa BopoHHyK Shmuel Ettinger Frank E. Sysyn Serhii Plokhy Natalia Pylypiuk Peter Rolland Dushan Bednarsky Digitized by the Internet Archive in 2016 https://archive.org/details/journalofukraini1712cana JOURNAL OF UKRAINIAN STUDIES Volume 17, Numbers 1-2 Summer-Winter 1992 SPECIAL ISSUE EARLY MODERN UKRAINE GUEST EDITORS: CONTRIBUTORS: Dushan Bednarsky Zenon E. Kohut Zenon E. Kohut laroslav Isaievych Erank E. Sysyn Mikhail Dmitriev Ihor Sevcenko Antoni Mironowicz David A. Frick IpHHa BopoHuyK Shmuel Ettinger Frank E. Sysyn Serhii Plokhy Natalia Pylypiuk Peter Rolland Dushan Bednarsky EDITOR Zenon E. Kohut Editorial Board Marusia K. Petryshyn Danylo Husar Struk Frances A. Swyripa Frank E. Sysyn Maxim Tarnawsky The Journal of Ukrainian Studies is published semiannually in the summer and winter by the Canadian Institute of Ukrainian Studies, University of Alberta. Annual subscription rates are $16.50 ($1.05 GST inch) for individuals and $21.50 ($1.40 GST incl.) for libraries and institutions in Canada. Outside of Canada annual subscription rates are $15.00 for individuals and $20.00 for libraries and institutions. Subscribers outside of Canada should pay in US funds. Cheques and money orders are payable to the Journal of Ukrainian Studies. Please do not send cash. The Journal publishes articles on Ukrainian and Ukrainian-Canadian studies. It also publishes discussions, book reviews, and journalistic articles of a controversial or problem-oriented nature. Ideally, those wishing to submit articles should first send a letter of inquiry, with a brief abstract of the article to the editor at CIUS, 352 Athabasca Hall, University of Alberta, Edmonton, Alberta, T6K 2E8. -
The Genius of the Roman Rite: the Reception and Implementation of the New Missal Pdf
FREE THE GENIUS OF THE ROMAN RITE: THE RECEPTION AND IMPLEMENTATION OF THE NEW MISSAL PDF SJ Keith F. Pecklers | 160 pages | 29 Dec 2009 | Continuum Publishing Corporation | 9781441104038 | English | New York, United States The Genius of the Roman Rite, by Keith Pecklers SJ - PrayTellBlog It developed in the Latin language in the city of Rome and, while distinct Latin liturgical rites such as the Ambrosian Rite remain, the Roman Rite has over time been adopted almost everywhere in the Western Church. In medieval times there were very many local variants, even if they did not all amount to distinct rites, but uniformity grew as a result of the invention of printing and in obedience to the decrees of the — Council of Trent see Quo primum. Several Latin liturgical rites that survived into the 20th century were abandoned voluntarily in the wake of the Second Vatican Council. The Roman Rite is now the most widespread liturgical rite not only in the Latin Church but in Christianity as a whole. It is now normally celebrated in the form promulgated by Pope Paul VI in and revised by Pope John Paul II inbut use of the Roman Missal remains authorized as an extraordinary form under the conditions indicated in the papal document Summorum Pontificum. The Roman Rite is noted for its sobriety of expression. Concentration on the exact moment of change of the bread and wine into the Body and Blood of Christ has led, in the Roman Rite, to the consecrated Host and the chalice being shown to the people immediately after the Words of Institution. -
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. -
Calendar Christs Time for the Church 1St Edition Pdf, Epub, Ebook
CALENDAR CHRISTS TIME FOR THE CHURCH 1ST EDITION PDF, EPUB, EBOOK Laurence Hull Stookey | 9780687011360 | | | | | Calendar Christs Time for the Church 1st edition PDF Book Over all though I think he gave a good feel for not only the meaning of the calendar and its role in the church to day, but also an overview of the history of the way the Church and its calendar has evolved over the centuries. Seller Inventory As in Advent, the deacon and subdeacon of the pre form of the Roman Rite do not wear their habitual dalmatic and tunicle signs of joy in Masses of the season during Lent; instead they wear "folded chasubles", in accordance with the ancient custom. The dates of the festivals vary somewhat between the different churches, though the sequence and logic is largely the same. American Catholic literature Bible fiction Christian drama Christian poetry Christian novel Christian science fiction Spiritual autobiography. Special occasion bulletins are also available for baptisms, ordinations and funerals. The greatest feast is Pascha. The Fathers on the Sunday Gospels. The season begins on January 14 [24] and ends on the Saturday before Septuagesima Sunday. Help Learn to edit Community portal Recent changes Upload file. The letter was his response to a public statement of caution outlined in A Call for Unity that had been issued by seven white Christian ministers and one Jewish rabbi, who agreed that there were injustices, but argued that the battle against segregation should be fought patiently and in the courts, not the streets. Annually recurring fixed sequence of Christian feast days. -
General Instruction of the Roman Missal
GENERAL INSTRUCTION OF THE ROMAN MISSAL Concordat cum originali: + Most Rev. Gregory M. Aymond Chairman, USCCB Committee on Divine Worship after review by Rev. Richard B. Hilgartner Executive Director, USCCB Secretariat of Divine Worship The Roman Missal, Third Edition for use in the Dioceses of the United States of America was confirmed by decree of the Congregation for Divine Worship and the Discipline of the Sacraments on March 26, 2010 (Prot. n. 1464/06/L). Proper adaptations for the United States were confirmed on July 24, 2010 (Prot. n. 577/10/L). Excerpts from the English translation of The Roman Missal © 2010 International Commission on English in the Liturgy Corporation. All rights reserved. Particular adaptations for the Dioceses of the United States of America © 2010 United States Conference of Catholic Bishops, Washington, DC. All rights reserved. Copyright © 2011, United States Conference of Catholic Bishops, Washington, DC. All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright holder. TABLE OF CONTENTS Table of Contents Foreword to this Edition Introduction Chapter I: The Importance and Dignity of the Celebration of the Eucharist Chapter II: The Structure of the Mass, Its Elements, and Its Parts Chapter III: Duties and Ministries in the Mass Chapter IV: The Different Forms of Celebrating Mass Chapter V: The Arrangement -
LITURGICAL DEVELOPMENT of the MASS-Ill
LITURGICAL DEVELOPMENT OF THE MASS-Ill ALEXIUS SIMONES, O.P. FTER the Credo, the catechumens having been dismissed, the root of the service-the repetition of what Our Lord did at the Last Supper-begins. Our Lord took bread and · wine. So bread and wine must first be brought to the cele brant and placed before him on the altar. St. Justin says that "bread and a cup of wine are brought to the president of the brethren." Originally at this point the people brought up bread and wine which were received by the deacon and placed on the credence table. How ever, in the Eastern rites and in the Gallican rite a later practice of preparing the bread and wine before the beginning of the Mass grew up. Rome alone kept the original practice of offering them at this point, when they are about to be consecrated. In the Middle Ages, as the public presentation of the gifts by the people had disappeared, there seemed to be a void. This interval was fi lled up by our present offertory prayers. But even before the disappearance of this public presentation, the choir sang merely to fill up the time while the sil ent action of offering the gifts proceeded. The offertory chant is of great antiquity. Like the Introit and Communion chants, this chant was always an entire psalm in the early ages. By the time of the first Roman Ordo, the psalm was re duced to an antiphon with one or two verses of the psalm. In the Gregorian Antiphonary it is still the same.