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New User Guide JUNE 12, ST. JOHN of SAN
JUNE 12, ST. JOHN OF SAN FACUNDO, CONFESSOR Errors? [email protected] St. John was born at St. Facundus in Spain, and belonged to the Augustinian Order. He was distinguished for his devotion during holy Mass; he loved peace-making and brought an end to a civil war among the factions in Salamanca. He died June 11, 1479. Commemoration of Sts. Basilides, Cyrinus, Nabor, and Nazarius: These men were Christian soldiers in the army of Maxentius. They were beheaded by order of Aurelius, prefect of Rome. New User Guide AT THE FOOT OF THE ALTAR AT THE FOOT OF THE ALTAR (Kneel) (Kneel) P: †In nómine Patris, et Fílii, et Spíritus P: †In the Name of the Father, and of Sancti. Amen. the Son, and of the Holy Spirit. Amen. P: Introíbo ad altáre Dei. P: I will go unto the altar of God. S: Ad Deum qui lætíficat juventútem S: To God, Who gives joy to my youth. meam. (Psalm 42) (Psalm 42) P: Júdica me, Deus, et discérne P: Judge me, O God, and distinguish causam meam de gente non sancta: my cause from the unholy nation, ab hómine iníquo et dolóso érue me. deliver me from the unjust and deceitful man. S: Quia tu es, Deus, fortitúdo mea: S: For Thou, O God, art my strength, quare me repulísti, et quare tristis why hast Thou cast me off? And why incédo, dum afflígit me inimícus? do I go about in sadness, while the enemy afflicts me? P: Emítte lucem tuam, et veritátem P: Send forth Thy light and Thy truth: tuam: ipsa me deduxérunt, et they have conducted me and brought adduxérunt in montem sanctum tuum, me unto Thy holy mount, and into Thy et in tabernácula tua. -
Lesser Feasts and Fasts 2018
Lesser Feasts and Fasts 2018 Conforming to General Convention 2018 1 Preface Christians have since ancient times honored men and women whose lives represent heroic commitment to Christ and who have borne witness to their faith even at the cost of their lives. Such witnesses, by the grace of God, live in every age. The criteria used in the selection of those to be commemorated in the Episcopal Church are set out below and represent a growing consensus among provinces of the Anglican Communion also engaged in enriching their calendars. What we celebrate in the lives of the saints is the presence of Christ expressing itself in and through particular lives lived in the midst of specific historical circumstances. In the saints we are not dealing primarily with absolutes of perfection but human lives, in all their diversity, open to the motions of the Holy Spirit. Many a holy life, when carefully examined, will reveal flaws or the bias of a particular moment in history or ecclesial perspective. It should encourage us to realize that the saints, like us, are first and foremost redeemed sinners in whom the risen Christ’s words to St. Paul come to fulfillment, “My grace is sufficient for you, for my power is made perfect in weakness.” The “lesser feasts” provide opportunities for optional observance. They are not intended to replace the fundamental celebration of Sunday and major Holy Days. As the Standing Liturgical Commission and the General Convention add or delete names from the calendar, successive editions of this volume will be published, each edition bearing in the title the date of the General Convention to which it is a response. -
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. -
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. -
MA Thesis Ceremonials FINAL
ABSTRACT CEREMONIALS: A RECLAMATION OF THE WITCH THROUGH DEVISED RITUAL THEATRE by Rachel Lynn Brandenburg Rituals have been used throughout history as a way to process change and emotion. In the modern day, people are beginning to turn away from organized religion and to take on more personalized rituals and spirituality. As such, identifying as a witch is a growing phenomenon that serves to empower many personally, politically, and spiritually. This creative thesis takes an autobiographical approach to explore how ritual and the identity of the witch can be used as tools of empowerment, tracing the artist’s own journey from Catholicism to a more fluid spiritual life. On February 22nd, 2019, Ceremonials: A Ritual Play opened as part of Miami University’s Independent Artist Series. The play was devised with a student ensemble over a period of five months and stands as the culmination of a series of performance projects that sought to combine ritual and theatre. This portfolio spans the breadth of that practice-based research and includes examples from performance experiments and the devising process, as well as reflections on how ritual and devised theatre can help to empower the individual and the artist. CEREMONIALS: A RECLAMATION OF THE WITCH THROUGH DEVISED RITUAL THEATRE A Thesis Submitted to the Faculty of Miami University in partial fulfillment of the requirements for the degree of Master of Arts by Rachel Lynn Brandenburg Miami University Oxford, Ohio 2019 Advisor: Saffron Henke Reader: Julia Guichard Reader: Christiana Molldrem Harkulich ©2019 Rachel Lynn Brandenburg This Thesis titled CEREMONIALS: A RECLAMATION OF THE WITCH THROUGH DEVISED RITUAL THEATRE by Rachel Lynn Brandenburg has been approved for publication by The College of Creative Arts and Department of Theatre ____________________________________________________ Saffron Henke, MFA ______________________________________________________ Julia Guichard, MFA _______________________________________________________ Christiana Molldrem Harkulich, PhD Table of Contents 1. -
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Mea Culpa: Public Apology, Prime Minister Stephen Harper, and Indian Residential Schools Lauren Pais You cannot see the future with tears in your eyes -Navajo Proverb The adage that history is written by the victors is becoming increasingly outmoded in a world in which once “voiceless” and/or minority groups are now asserting their rights and demanding acknowledgement of, and apologies for, their past mistreatment. Indeed, the post- Cold War decades have seen a proliferation of apologies issued by heads of state, religious and community leaders, celebrities, and even corporate entities for injustices committed in the past. For example, in 1997 President Clinton apologized to the victims of Tuskegee Syphilis Experiment; in 1995 the Japanese government expressed remorse to the two hundred thousand Asian “comfort women” forced into prostitution and murdered during World War II; in 2000 Pope John Paul II issued a sweeping mea culpa for the wrongdoings of the Catholic Church over its history1; and, of greatest interest to this article, in 2008 Prime Minister Stephen Harper issued a public apology to victims of the Canadian Residential Schooling system. Public and collective apologies have captured the interest of many scholars: Roy Brooks has characterized the post-Cold War era as the “Age of Apology;”2 Emily Mitchell has labeled the 1990s as the “decade of atonement;”3 and Elazar Barkan commented on the international 1 Jason A. Edwards, “Apologizing for the Past for a Better Future: Collective Apologies in the United States, Australia and Canada,” (Southern Communication Journal Volume 75, No. 1, January-March 2010), 57. 2 Roy Brooks, Ed., When Sorry Isn't Enough: The Controversy Over Apologies and Reparations for Human Injustice (New York: NYU Press, 1999), 3. -
Prayer in the Life of Saint Francis by Thomas of Celano
PRAYER IN THE LIFE OF SAINT FRANCIS BY THOMAS OF CELANO J.A. Wayne Hellmann Brother Thomas of Celano,1 upon the request of Pope Gregory IX,2 shortly after the 1228 canonization of Francis of Assisi, wrote The Life of St. Francis.3 In the opening lines, Thomas describes the begin- nings of Francis’s conversion. Thomas writes that Francis, secluded in a cave, prayed that “God guide his way.”4 In the closing lines at the end of The Life, Thomas accents the public prayer of the church in the person of pope. After the canonization Pope Gregory went to Francis’s tomb to pray: “by the lower steps he enters the sanc- tuary to offer prayers and sacrifices.”5 From beginning to end, through- out the text of The Life of St. Francis, the author, Brother Thomas, weaves Francis’s life together through an integrative theology of prayer. To shape his vision of Francis, Thomas, as a hagiographer, moves with multiple theological and literary currents, old and new. At the core of his vision, however, Thomas presents the life of a saint that developed from beginning to end in prayer. To do this, he employs 1 Brother Thomas of Celano was born into the noble family of the Conti dei Marsi sometime between the years of 1185–1190. Celano, the place of his birth, is a small city in the Abruzzi region southeast of Aquila. Thomas may have included himself a reference in number 56 of his text that “some literary men and nobles gladly joined” Francis after his return from Spain in 1215. -
Divine Mercy Sunday
Notice/Aviso: The information on the outside cover is NOT correct! To honor our ad holders, we are using last year’s bulletins, that we could not use because of covid. Please see the Website or Daily Events Box for current days/times! Please pray for those who are ill & in need of our continued DIVINE MERCY SUNDAY pra ye r : T e re n ce Se w a l d , Bo b Yo d e r , E d d y Me s se r, J o e Kr a n z , Ka ylee Remmich, B rian & Crissy Cobain, Christopher Endicott, From “Low Sunday” to “Divine Mercy Sunday” Trang & Ann Treber, Deborah Messer, Scott Weaver, Luke The first Sunday after Easter was known as “Low Sunday.” Barden, Foster Sauter, Steve Wilmes, & Erin Palmer. It received such a name because, after all the liturgies and devotionals of the Sacred Triduum, the church seemed to take on a language that reflected the tiredness of both priests and DAILY EVENTS AND MASS INTENTIONS people. Let’s face it, the past week was spiritually intense, Saturday, April 10th emotionally draining, logistically busy: organizing choirs, 4:15 p.m. Confessions ushers, altar servers, lectors, and everyone else. After such a 5:00 p.m. Mass: + Betty Pettinger whirlwind, it seems everyone is ready for a Low Sunday! However, on April 30, 2000, at the canonization of St. 7:00 p.m. Neocatechumenal Way Mass: All Souls th Faustina, Pope St. John Paul II established Divine Mercy Sunday, April 11 Sunday as a feast day for the entire Church. -
First-Century Biblical Canonization
Eruditio Ardescens The Journal of Liberty Baptist Theological Seminary Volume 2 Issue 1 Article 7 4-2015 First-Century Biblical Canonization James B. Joseph Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/jlbts Part of the Christianity Commons, History of Christianity Commons, and the History of Religions of Western Origin Commons Recommended Citation Joseph, James B. (2015) "First-Century Biblical Canonization," Eruditio Ardescens: Vol. 2 : Iss. 1 , Article 7. Available at: https://digitalcommons.liberty.edu/jlbts/vol2/iss1/7 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in Eruditio Ardescens by an authorized editor of Scholars Crossing. For more information, please contact [email protected]. First-Century Biblical Canonization Parts of this article were originally published in Faith & Mission Volume 18, Number 3 (Summer 2001) under the title “Second-Century Heresy Did Not Force the Church into an Early Canonization” Dr. James B. Joseph Tobaccoville, NC April 7, 2015 Introduction In our twenty-first century world, it is clear for those who listen to God that Satan is hard at work trying to discredit the authority of God’s Written Word, the Bible. Led by Satan, there are many today who would like everyone to believe that God’s Word is like all other literature, a work of man that is not inspired by a loving Creator who wants the best for His creation. If one accepts this deception, then God’s Word becomes open for individual interpretation allowing personal desires and rationalization to control meaning. -
Liturgical Calendar 2007 for the Dioceses of the United States of America
LITURGICAL CALENDAR 2007 FOR THE DIOCESES OF THE UNITED STATES OF AMERICA Committee on the Liturgy United States Conference of Catholic Bishops 2 © 2006 United States Conference of Catholic Bishops 2 3 Introduction Each year the Secretariat for the Liturgy of the United States Conference of Catholic Bishops publishes the Liturgical Calendar for the Dioceses of the United States of America. This calendar is used by authors of ordines and other liturgical aids published to foster the celebration of the liturgy in our country. The calendar is based upon the General Roman Calendar, promulgated by Pope Paul VI on February 14, 1969, subsequently amended by Pope John Paul II, and the Particular Calendar for the Dioceses of the United States of America, approved by the National Conference of Catholic Bishops.1 The General Instruction of the Roman Missal, 2002, reminds us that in the cycles of readings and prayers proclaimed throughout the year in the sacred liturgy “the mysteries of redemption are recalled in the Mass in such a way that they are in some way made present.” Thus may each celebration of the Holy Eucharist which is served by this calendar be for the Church in all the dioceses of the United States of America “ the high point of the action by which God sanctifies the world in Christ and of the worship that the human race offers to the Father, adoring him through Christ, the Son of God, in the Holy Spirit.”2 Monsignor James P. Moroney Executive Director USCCB Secretariat for the Liturgy 1 For the significance of the several grades or kinds of celebrations, the norms of the Roman Calendar should be consulted (cf. -
The Liturgical Movement and Reformed Worship 13
The Liturgical Movement and Reformed Worship 13 The Liturgical Movement and Reformed Worship COMING across a certain liturgical monstrosity, a Scottish Churchman asked : " What Irishman perpetrated this ? " Greatly daring therefore, the writer, though Irish, because the Irishman turned out to be an American, confines his remarks in this paper to the Scottish Eucharistic Rite, as limitations of space prevent discussion of other Reformed movements on the Continent, in England, Ireland, America, and elsewhere. The aim of the Reformers concerning the Eucharistic Rite was threefold : (i) Reform of the rite. The earliest Reformed rites were based on the Hagenau Missal, and their lineage through Schwarz, Bucer, Calvin, and Knox is traced by Hubert, Smend, Albertz, and W. D. Maxwell. (ii) That the worshippers should be active participants in the rite. This was achieved principally by the use of the vernacular and the introduction of congregational singing. (iii) Weekly communion. This ideal failed because of medieval legacy and the interference of civil authority, so that quarterly communion became the general practice. Public worship, however, when there was no celebration, was based on the eucharistic norm. The second half of the seventeenth century, and the eighteenth century, proved to be a period of decline and poverty in worship, and liturgical renewal in Scotland only began in the nineteenth century. This falls into four periods. (a) Prior to 1865, when it was principally the work of individuals. (b) After 1865, when the Church Service Society was founded and the principal leaders were G. W. Sprott and Thomas Leishman, both of whom knew their history. -
Roman Catholic Liturgical Renewal Forty-Five Years After Sacrosanctum Concilium: an Assessment KEITH F
Roman Catholic Liturgical Renewal Forty-Five Years after Sacrosanctum Concilium: An Assessment KEITH F. PECKLERS, S.J. Next December 4 will mark the forty-fifth anniversary of the promulgation of the Second Vatican Council’s Constitution on the Liturgy, Sacrosanctum Concilium, which the Council bishops approved with an astounding majority: 2,147 in favor and 4 opposed. The Constitution was solemnly approved by Pope Paul VI—the first decree to be promulgated by the Ecumenical Council. Vatican II was well aware of change in the world—probably more so than any of the twenty ecumenical councils that preceded it.1 It had emerged within the complex social context of the Cuban missile crisis, a rise in Communism, and military dictatorships in various corners of the globe. President John F. Kennedy had been assassinated only twelve days prior to the promulgation of Sacrosanctum Concilium.2 Despite those global crises, however, the Council generally viewed the world positively, and with a certain degree of optimism. The credibility of the Church’s message would necessarily depend on its capacity to reach far beyond the confines of the Catholic ghetto into the marketplace, into non-Christian and, indeed, non-religious spheres.3 It is important that the liturgical reforms be examined within such a framework. The extraordinary unanimity in the final vote on the Constitution on the Liturgy was the fruit of the fifty-year liturgical movement that had preceded the Council. The movement was successful because it did not grow in isolation but rather in tandem with church renewal promoted by the biblical, patristic, and ecumenical movements in that same historical period.