DOCSLIB.ORG

The Sacramentary

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

The Sacramentary Volume One Part 1 211111111111112 x T H E S A C R A M E N T A R Y VOLUME ONE — SUNDAYS AND FEASTS i T H E R O M A N M I S S A L REVISED BY DECREE OF THE SECOND VATICAN ECUMENICAL COUNCIL AND PUBLISHED BY AUTHORITY OF POPE PAUL VI WASHINGTON, D.C. APRIL 1998 T H E S A C R A M E N T A R Y VOLUME ONE — SUNDAYS AND FEASTS PREPARED BY INTERNATIONAL COMMISSION ON ENGLISH IN THE LITURGY A JOINT COMMISSION OF CATHOLIC BISHOPS’ CONFERENCES EDITORIAL NOTE In this edition prepared for the Bishops’ Conferences of England and Wales, Ire- land, and Scotland musical settings of texts have been omitted except where neces- sary. This includes the following sections: the majority of ‘Musical Setting of the Order of Mass and Music Settings from the Appendix. Though the pages have been omitted the pagination allows for there eventual inclusion. ACKNOWLEDGMENTS The English translation, original texts, music, pastoral introductions, introductory notes for feasts and saints, arrangement, and design of The Sacramentary, Volume One — Sundays and Feasts © 1997, International Committee on English in the Liturgy, Inc. All rights reserved. The English translation of the Kyrie, Gloria in excelsis, Nicene Creed, Apostles’ Creed, preface dialogue, Sanctus and Benedictus, the Lord’s Prayer, and the Agnus Dei © 1988, English Language Liturgical Consultation. All rights reserved. Music and text of response for Good Friday General Intercessions from Catholic Book of Worship III © Concanan Inc., 1994. All rights reserved. International Commission on English in the Liturgy 1522 K Street, N.W., Suite 1000 Washington, D.C. 20005-1202 U.S.A. iv CONTENTS ix Decree of Promulgation by the Conference of Bishops xi Decree of Congregation for Divine Worship and the Discipline of the Sacraments xiii Foreword xvii Decree of the Congregation for Divine Worship xix Decree of the Congregation for Divine Worship, the Second Editio Typica THE LITURGICAL CELEBRATION 3 Apostolic Constitution 7 General Instruction of the Roman Missal 71 Directory for Masses with Children 85 [Decisions of the Conference of Bishops] 87 Introduction to the Order of Mass THE LITURGICAL YEAR 139 Apostolic Letter 143 General Norms for the Liturgical Year and the Calendar [Decisions of the Conference of Bishops] 156 Calendar 168 Table of Principal Celebrations of the Liturgical Year 170 Table of Rubrics Governing Ritual and Other Masses THE PROPER OF SEASONS 177 SEASON OF ADVENT 180 First Sunday of Advent 182 Second Sunday of Advent 184 Third Sunday of Advent 186 Fourth Sunday of Advent 191 SEASON OF CHRISTMAS 194 The Birth of the Lord 202 The Holy Family 204 Mary, Mother of God 206 Second Sunday after Christmas 208 The Epiphany of the Lord 210 The Baptism of the Lord CONTENTS v 215 SEASON OF LENT 221 Ash Wednesday 224 First Sunday of Lent 226 Second Sunday of Lent 228 Third Sunday of Lent 231 First Scrutiny 232 Fourth Sunday of Lent 235 Second Scrutiny 236 Fifth Sunday of Lent 239 Third Scrutiny 241 Passion Sunday (Palm Sunday) 247 The Chrism Mass 263 EASTER TRIDUUM 269 Holy Thursday: Evening Mass of the Lord’s Supper 279 Good Friday: Celebration of the Lord’s Passion 301 Holy Saturday Easter Sunday: The Resurrection of the Lord 303 The Easter Vigil 367 Easter Day 377 SEASON OF EASTER 380 Octave of Easter 386 Second Sunday of Easter 388 Third Sunday of Easter 390 Fourth Sunday of Easter 392 Fifth Sunday of Easter 394 Sixth Sunday of Easter 396 The Ascension of the Lord 398 Seventh Sunday of Easter 400 Pentecost Sunday THE ORDER OF MASS 412 The Order of Mass Eucharistic Prayer 450 Prefaces 587 Eucharistic Prayers I-IV 621 Eucharistic Prayers in Particular Circumstances 676 Musical Setting of the Order of Mass 796 Blessings 797 Solemn Blessings 845 Prayers over the People 856 Forms of Blessing for Use by a Bishop 859 The Order of Mass in Particular Circumstances vi CONTENTS THE PROPER OF SEASONS, CONTINUED 864 ORDINARY TIME 867 Sundays in Ordinary Time 932 Christ the King (Last Sunday in Ordinary Time) THE FEASTS OF THE LORD AND THE SAINTS 937 The Presentation of the Lord 942 Joseph, Husband of the Virgin Mary 944 The Annunciation of the Lord 946 The Holy Trinity 948 The Body and Blood of Christ 950 The Sacred Heart of Jesus 952 The Birth of John the Baptist 956 Peter and Paul, Apostles 960 The Transfiguration of the Lord 962 The Assumption of the Virgin Mary into Heaven 966 The Holy Cross 968 All Saints 970 The Commemoration of All the Faithful Departed (All Souls) 972 The Dedication of the Lateran Basilica in Rome 974 The Immaculate Conception of the Virgin Mary 976 The Anniversary of the Dedication of a Church THE ANTIPHONAL 978 Index of Celebrations 979 Antiphons and Hymns APPENDIX 1016 Sample Texts of the General Intercessions 1029 Additional Musical Settings for the Order of Mass 1152 Musical Setting for Ash Wednesday 1153 Additional Musical Settings for the Easter Triduum 1160 Commissioning a Special Minister to Distribute Holy Communion on a Single Occasion 1161 Preparation for Mass 1164 Thanksgiving after Mass 1168 Index of Prefaces CONTENTS vii viii DECREE OF PROMULGATION BY THE CONFERENCE OF BISHOPS Prot. CD 000/00 DECREE DECREE OF PROMULGATION ix x CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS Prot. CD 000/00 DECREE DECREE OF CONFIRMATION xi xii FOREWORD The Missale Romanum, revised by decree of the Second Vatican Council and pub- lished by authority of Pope Paul VI in 1970, was translated into English by the International Commission on English in the Liturgy (ICEL) and submitted to the bishops’ conferences of the English-speaking world in 1973. Since then, a second typical edition of the Latin book with minor emendations and additions was pub- lished by the Apostolic See in 1975. In addition numerous other ritual books, direc- tories, and instructions have been issued which supplement or modify the contents of the Missal, for instance, the Directory for Masses with Children (1973) and the second edition of the Ordo Lectionum Missae (1981). Both the mandate given by the conferences of bishops in 1964 and the Apostolic See’s Instruction on the Translation of Liturgical Texts (1969) gave ICEL the duty of revising all its translations after a suitable period of use and of supplementing the translations from the Latin with additional texts newly composed in English. Ac- cordingly, after formal consultations with all the bishops and dioceses of the Eng- lish-speaking world in 1982 and 1986, ICEL undertook the work of revising the 1973 translation in the light of extended use, of supplementing it with new composi- tions in the English language, and of arranging and presenting its contents in a more pastorally useful form. This revised and expanded edition, approved by the respec- tive conferences of bishops and confirmed by the Apostolic See, is now issued in two volumes as The Roman Missal: The Sacramentary. TRANSLATED TEXTS The presidential prayers have been translated afresh in the light of thorough re- search and critical comment upon the 1973 Missal. The texts of the Order of Mass, on the other hand, which are more familiar to the people, have been changed only where necessary for greater clarity in the light of the Latin or to avoid language increasingly perceived as discriminatory. Several texts in the Order of Mass are used in common by most English-speaking Christians; these were prepared and revised by an international ecumenical body, the English Language Liturgical Consultation, and are included in this Sacramentary as recommended by the ecumenical directives of the Apostolic See. TEXTS COMPOSED IN ENGLISH Throughout the Sacramentary, additional texts have been supplied, newly com- posed in English, which reflect the genius of the English language and the shared literary heritage and religious experience of the English-speaking world. In the Order of Mass, additional prefaces and interpolations for the eucharistic prayers as well as solemn blessings are provided for seasons or occasions not in- cluded in the Latin Missal; additional introductions and invitations are given for the opening rites and communion rite. In the Proper of Seasons, alternative opening prayers are given for each Sunday and solemnity in each year of the Lectionary cycle. They replace the alternative opening prayers of the 1973 Missal, which were paraphrases and expansions of the FOREWORD xiii Latin collects. These new prayers draw upon the concrete and vivid images from the Scriptures and conclude in a clearly focused petition. They take their inspiration from the assigned readings of the day but do not depend on a prior hearing of those readings to be understood. A few new prayers over the gifts and prayers after communion have been added to reduce the repetition of a limited number of regularly recurring prayer texts on weekdays of the seasons. Considerable additions have been made to the Masses and Prayers for Various Needs and Occasions, in order to reflect a broader range of concerns and occasions in the contemporary experience of English-speaking Churches. Except in the case of the original prayers within the propers clearly designated as “alternative opening prayers,” all other original texts are indicated in the right-hand margin by a siglum ( ). MUSIC The musical settings provided in the 1973 Missal have likewise been revised or replaced after consultation among those who have used them. Basic musical settings are provided in the Order of Mass as models for all those elements which ought to be sung; in addition, a sung version of the entire Order of Mass includes settings for the eucharistic prayers and all other elements which may occasionally be sung, in whole or in part.
Recommended publications
  • Liturgy of the Eucharist

    Liturgy of the Eucharist

    1 Our Lady of Perpetual Help (June 18th, 2018) Part II: Liturgy of the Eucharist and Concluding Rite Introduction: Below you will find a detailed explanation of Part II: Liturgy of the Eucharist and Concluding Rite of the Mass, to assist you in learning more about the Mass and the changes that have occurred with the implementation of the third edition of the Roman Missal since Advent of 2011. This explanation was written by Fr. Victor De Gagné, The Prayer Intentions concludes the Liturgy of the Word and the focus of the Mass now shifts to the Liturgy of the Eucharist. Liturgy of the Eucharist: -The Collection & the Offering of the Gifts The collection and the offering of the bread and wine have been present in Christian worship since the very beginning. The gifts of the community are presented to the priest for the needs of the Church and of the poor. Justin the Martyr describes this collection and offering of gifts in his letter dating from the 2nd century: “Then someone brings bread and wine to him who presides over the assembly. They who have the means, give freely what they wish; and what is collected is placed in reserve with the presider, who provides help to the orphans, widows, and those who, through sickness or any other cause, are in need, and prisoners, and traveling strangers; in a word, he takes care of all who are in need.” By the collection, we exercise Christian charity; sharing our blessings with those who have nothing. -The Preparation of the Gifts Once the gifts of bread and wine have been carried to the altar, the priest offers a prayer of blessing to God for his generosity, for the produce of the earth and for human labour which have created the gifts to be used for the Eucharist.
  • Thurifer at Missa Cantata

    Thurifer at Missa Cantata

    THURIFER AT MISSA CANTATA GENERAL AND HISTORICAL NOTES The Thurifer (Th) has the privilege of bearing the thurible during Mass and of the office of incensing the inferior ministers and the laity. The word thurible is derived from thus, which is Latin for incense. It is generally thought, that the thurible used by the Jews was very similar as employed at Mass now, that is, with three chains, though it is unknown if the Jewish thuribles had a cover. The thurible is also considered to be a liturgical object of great value in its symbolic use, as the thuribles made by the Jews were made of solid gold. This was perhaps done so as to imitate the Altar of Incense (on which incense was burnt three times a day), that stood outside the Temple, which was made of gold plate over wood. The history of the use of incense is very ancient, dating back to earliest ages. Incense was widely used by both the Jews in the Temple ceremonies, as commanded by Almighty God Himself, as well as by the pagan religions. In ancient times, burning incense was also used as an air freshener in countries under Roman or Asian influence; it too was used to incense the guests as a mark of respect at banquets. In fact incense was so widely used, that God Himself commanded the Jews, that the incense compound made for use in the Temple ceremonies, was to be used expressly for the Temple (i.e., God), under the penalty of death, so that it could not be used for secular functions.
  • Ctommunton As a Sacrifice. by the REV

    Ctommunton As a Sacrifice. by the REV

    28 THE HOLY COMMUNION AS A SACRIFICE changing world to be "the same yesterday, and to-day, yea and for ever" ? These are the questions which every theology must answer before it can justify its name, or warrant Christians in accepting it. Pour what new meanings you will, and must, into the disciple's profession, nothing can ever authorize any tampering with the profession itself: " If thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved." But a so-called "New Theology," which proposes the impossible alternative, Jesus or Christ ? and calmly accepts the blasphemous postulate of the Saviour's sinfulness, is not Christian theology at all, and needs no other arguments to determine its prompt and indignant repudiation at the hands of Christian men : "We have not so learned Christ." ttbe boll? ctommunton as a Sacrifice. BY THE REV. ARTHUR J. TAIT, M.A. A. T is no unwillingness to acknowledge indebtedness for the I work as a whole which prompts the writer to criticize Mr. Darwell Stone's exposition of New Testament teaching in his "History of the Doctrine of the Holy Eucharist,"1 nor is it failure to appreciate the hopes with which that book has been sent forth on its mission ; but it is because '' the better understanding of the great doctrine," and the promotion of " the cause of peace," require candid statements of points on which men differ. The method often adopted in an inquiry into the doctrine of the Holy Communion as found in the New Testament is, to start with, an examination of the words of institution and ot St.
  • St. James Community of Faith the Ministry of Acolyte Fall, 2016

    St. James Community of Faith the Ministry of Acolyte Fall, 2016

    St. James Community of Faith The Ministry of Acolyte Fall, 2016 Ministry, is first of all, receiving God’s blessing from those to whom we minister. What is this blessing? It is a glimpse of the face of God. ~Henri Nouwen Acolyte Ministry You are volunteering as a server at church. You light candles, hold the books, handle the vessels, and arrange the cloths. You help the other ministers focus on their work by simplifying their motions and eliminating distractions. You help the entire community celebrate Eucharist by your humble service. Your actions may seem routine, but everyone depends on you to do them without flash. When you serve well, no one notices you. People only notice when things go awry. Still, the Church relies on the assistance of adult servers. Whether in parishes, convents, monasteries, or chapels, adults serve Mass. They join in the prayer, and they assure the smooth execution of the liturgy. 1. Theology and History of the Server The word Eucharist means "thanksgiving". It comes from a Greek word. To this day, when modern Greeks say, "Thank you," they say Eucharisto." It is one of the most used words in the language. Mass is an act of thanksgiving. Through it we call to mind the great deeds God has done for us, and we express our gratitude for them. We do this especially in the prayers. The word Mass means "sending". It comes from the Latin words that conclude the service: Ite, missa est. It has been translated many ways, such as "Co forth, the Mass is ended." Or, more freely, "Go in peace, glorifying the Lord by your life." "Go, you have been sent." We call this part of Mass the dismissal, but it is not just a "sending from." It is a "sending to." We are not just ending our time of prayer together.
  • A Comparison of the Two Forms of the Roman Rite

    A Comparison of the Two Forms of the Roman Rite

    A Comparison of the Two Forms of the Roman Rite Mass Structures Orientation Language The purpose of this presentation is to prepare you for what will very likely be your first Traditional Latin Mass (TLM). This is officially named “The Extraordinary Form of the Roman Rite.” We will try to do that by comparing it to what you already know - the Novus Ordo Missae (NOM). This is officially named “The Ordinary Form of the Roman Rite.” In “Mass Structures” we will look at differences in form. While the TLM really has only one structure, the NOM has many options. As we shall see, it has so many in fact, that it is virtually impossible for the person in the pew to determine whether the priest actually performs one of the many variations according to the rubrics (rules) for celebrating the NOM. Then, we will briefly examine the two most obvious differences in the performance of the Mass - the orientation of the priest (and people) and the language used. The orientation of the priest in the TLM is towards the altar. In this position, he is facing the same direction as the people, liturgical “east” and, in a traditional church, they are both looking at the tabernacle and/or crucifix in the center of the altar. The language of the TLM is, of course, Latin. It has been Latin since before the year 400. The NOM was written in Latin but is usually performed in the language of the immediate location - the vernacular. [email protected] 1 Mass Structure: Novus Ordo Missae Eucharistic Prayer Baptism I: A,B,C,D Renewal Eucharistic Prayer II: A,B,C,D Liturgy of Greeting: Penitential Concluding Dismissal: the Word: A,B,C Rite: A,B,C Eucharistic Prayer Rite: A,B,C A,B,C Year 1,2,3 III: A,B,C,D Eucharistic Prayer IV: A,B,C,D 3 x 4 x 3 x 16 x 3 x 3 = 5184 variations (not counting omissions) Or ~ 100 Years of Sundays This is the Mass that most of you attend.
  • File Downloadenglish

    File Downloadenglish

    CURIA PRIEPOSITI GENERALIS Cur. Gen. 89/8 Jesuit Life SOCIETATIS IESU in the Spirit ROMA · Borgo S. Spirito, 5 TO THE WHOLE SOCIETY Dear Fathers and Brothers, P.C. Introduction With this letter I wish to react to numerous letters which have come to me on Life in the Spirit in the Society today. Prepared in great part with the help of a community meeting or a consultation, these letters witness to the spiritual health of the apostolic body of the Society. And they express the desire to experience a new spiritual vigor, especially with the approach of the Ignatian Year. They do not hide, though, the difficulties common to every life in the Spirit today. Such a life feels at one and the same time the effects of the strong need to live spiritually which so many of our contemporaries experience, of a whole culture in the throes of losing its taste for God, of the mentality fashioned by the currents of our times, and of the search for dubious mysticisms. The letters do not speak of life in the Spirit as if it were a reality only during moments of escape or times of rest. They are faithful to the contemplation on the Incarnation (Sp. Ex. 102 ff.) in expressing the bond which St. Ignatius considered indis­ pensable for every life in the Spirit: "the greater glory of God and the service of men" (Form. Inst. n.l). "In order to reach this state of contemplation, St. Ignatius demands of you that you be men of prayer," the Holy Father reminded us recently, "in order to be also teachers of prayer; at the same time he expects you to be men of mortification, in order to be visible signs of Gospel values" (John Paul II, Homily, September 2, 1983, at GC 33).
  • The Fifth Sunday of Easter

    The Fifth Sunday of Easter

    THE CATHEDRAL OF THE IMMACULATE CONCEPTION In the City and Roman Catholic Diocese of Albany, New York The Fifth Sunday of Easter May 2, 2021 Welcome back to the Cathedral! With Saint Peter, who witnessed the glory of Christ at His transfiguration on Mount Tabor, we can say with joy, “Lord it is good that we are here!” We appreciate your patience navigating new logistical procedures together. Please always be prudent regarding your attendance at Mass: if you feel sick, please stay home—the obligation to attend Mass remains suspended. The wearing of a mask is required in the Cathedral as a safety precaution for you and your neighbors. Restrooms are closed, except for emergency use. If you should have need to use a restroom, please be prepared to follow sanitization instructions provided for the restrooms. Congregational singing is permitted; singing gently, as though whispering, may prove to be more comfortable at this time. If you are disposed to receive Holy Communion and feel safe to do so, please refer to page 12 for guidelines. Specially trained ushers are on hand to escort you throughout the Cathedral, as well as to answer any questions you may have. PRELUDE Adagio, BWV 564/2 Johannes Sebastian Bach (1685–1750) INTRODUCTORY RITE ENTRANCE ANTIPHON Organ All # c œ œ œ œ œ œ œ œ œ œ & - -œ œ œ œ ™ J ™ J Sing to the Lord anew song, for # œ œ œ œ œ & œ œ ˙ Œ œ œ œ œ œ w He has done mar-vel-ous deeds,all- e - lu - ia! Text: Refrain, Lectionary for Mass © 1969, 1981, ICEL Music: Brian F.
  • Church and Liturgical Objects and Terms

    Church and Liturgical Objects and Terms

    Church and Liturgical Objects and Terms Liturgical Objects Used in Church The chalice: The The paten: The vessel which golden “plate” that holds the wine holds the bread that that becomes the becomes the Sacred Precious Blood of Body of Christ. Christ. The ciborium: A The pyx: golden vessel A small, closing with a lid that is golden vessel that is used for the used to bring the distribution and Blessed Sacrament to reservation of those who cannot Hosts. come to the church. The purificator is The cruets hold the a small wine and the water rectangular cloth that are used at used for wiping Mass. the chalice. The lavabo towel, The lavabo and which the priest pitcher: used for dries his hands after washing the washing them during priest's hands. the Mass. The corporal is a square cloth placed The altar cloth: A on the altar beneath rectangular white the chalice and cloth that covers paten. It is folded so the altar for the as to catch any celebration of particles of the Host Mass. that may accidentally fall The altar A new Paschal candles: Mass candle is prepared must be and blessed every celebrated with year at the Easter natural candles Vigil. This light stands (more than 51% near the altar during bees wax), which the Easter Season signify the and near the presence of baptismal font Christ, our light. during the rest of the year. It may also stand near the casket during the funeral rites. The sanctuary lamp: Bells, rung during A candle, often red, the calling down that burns near the of the Holy Spirit tabernacle when the to consecrate the Blessed Sacrament is bread and wine present there.
  • The Attractiveness of the Tridentine Mass by Alfons Cardinal Stickler

    The Attractiveness of the Tridentine Mass by Alfons Cardinal Stickler

    The Attractiveness of the Tridentine Mass by Alfons Cardinal Stickler Cardinal Alfons Stickler, retired prefect of the Vatican Archives and Library, is normally reticent. Not so during his trip to the New York area in May [1995]. Speaking at a conference co-sponsored by Fr. John Perricon's ChistiFideles and Howard Walsh's Keep the Faith, the Cardinal scored Catholics within the fold who have undermined the Church—and in the final third of his speech made clear his view that the "Mass of the post-Conciliar liturgical commission" was a betrayal of the Council fathers. The robust 84-year-old Austrian scholar, a Salesian who served as peritus to four Vatican II commissions (including Liturgy), will celebrate his 60th anniversary as a priest in 1997. Among his many achievements: The Case for Clerical Celibacy (Ignatius Press), which documents that the celibate priesthood was mandated from the earliest days of the Church. Cardinal Stickler lives at the Vatican. The Tridentine Mass means the rite of the Mass which was fixed by Pope Pius V at the request of the Council of Trent and promulgated on December 5, 1570. This Missal contains the old Roman rite, from which various additions and alterations were removed. When it was promulgated, other rites were retained that had existed for at least 200 years. Therefore, is more correct to call this Missal the liturgy of Pope Pius V. Faith and Liturgy From the very beginning of the Church, faith and liturgy have been intimately connected. A clear proof of this can be found in the Council of Trent itself.
  • Order for Liturgy of the Word Fifth Sunday of Easter Entrance Antiphon

    Order for Liturgy of the Word Fifth Sunday of Easter Entrance Antiphon

    Order for Liturgy of the Word Fifth Sunday of Easter Entrance Antiphon: Leader O sing a new song to the Lord, for he has worked wonders; in the sight of the nations he has shown his deliverance, alleluia. Cf. Ps 33 (32): 5-6 In the name of the Father, and of the Son, and of the Holy Spirit. Amen Sisters and Brothers, God invites us to hear his Word. Let us bless him for his goodness. Blessed be God forever. Response: Blessed be God forever. Introduction: Leader We gather today to celebrate the Lord’s Day. One with our sisters and broth- ers and with the entire Church, we will listen to God’s Word and join in prayer. As we prepare to hear of God’s love in Christ, let us acknowledge that the Lord is the source of pardon and strength. All: The Confiteor I confess to almighty God and to you, my brothers and sisters, that I have greatly sinned, in my thoughts and in my words, in what I have done and in what I have failed to do, through my fault, through my fault, through my most grievous fault; therefore I ask blessed Mary ever-Virgin, all the Angels and Saints, and you, my brothers and sisters, to pray for me to the Lord our God. The Gloria Glory to God in the highest. And on earth peace to men of good will. We praise You. We bless You. We adore you. We glorify You. We give You thanks for Your great glory. Lord God, heavenly King, O God the almighty Father.
  • Acolyte Training Information

    Acolyte Training Information

    When you serve God by serving as an acolyte, you are doing more than carrying a flame to the altar candles. You are symbolically bringing the light of Christ’s spirit into the worship service. I hope that by serving as an acolyte, you will be filled with a sense of spiritual meaning and fulfillment. You will make new friends, have fun, and through your commitment grow in service to our church. I hope this manual will provide a quick reference for you as you begin your journey as an acolyte. If you have any questions, please do not hesitate to contact our acolyte coordinator, Jill Ingram @ 650-8607 or [email protected]. You have made an important promise to First United Methodist Church by agreeing to serve as an acolyte. I welcome you and thank you for helping in this very significant position. Background An acolyte is a person who assists in the worship service. Normally, the acolyte serves by lighting and extinguishing the candles on the altar table and by carrying in the cross. Occasionally, an acolyte also may assist in other portions of the worship service. It is the custom in our church for acolytes to be young boys and girls who are in about the third through seventh grades. However, teens and adults also may serve as acolytes. DID YOU KNOW? The acolyte ministry originated from Old Testament times. The Scriptures tell us of the prophet Samuel assisting Eli the priest, and of Elijah being assisted by Elisha. The word “acolyte” comes from the Greek word “akolouthos,” which means a servant or attendant who waits on another.
  • Archived Articles

    Archived Articles

    TRACING THE TRADITIONS Columns on the traditions, prayers and practices of the Christian faith. Articles are written from the Roman Catholic perspective; however, most can be used by all Christian denominations for informational purposes. Articles Currently Available: From Hauntings to Hallows: Tracing Halloween Witches, toads and souls of the dead. Definitely Halloween stuff. Most of us know Halloween dates back to pagan harvest celebrations, the end of the year and feasts of the dead. But did you know that All Saints Day and All Souls Day share these pagan roots? And that many notions we now associate with Halloween rose out of practices tied to All Souls Day on Nov. 2? … Turning cartwheels: Tracing the Advent wreath It's Advent: time for turning cartwheels. Centuries ago, before Christianity arrived in northern Europe, farmers lived in fear of winter. In that harsh, northern climate, December days were short and cold, when nothing grew. People feared that the sun would never return from its sojourn south on the horizon. … Purple, Pink, not blue: Tracing the colors of Advent candles Pink and purple, violet and rose. It's Advent and, one by one, we light them. The Advent candles. Advent is the first season of the church year, preparing us for the coming of Christ at Christmas. But Christmas colors are red and green. Where did purple come from? …. From magic to star-gazing: tracing the message of the Magi “Dear Wisemen, Why did you give frankincense, gold and myrrh to such a small baby? Jesus' family needed food, clothing and shelter. Why didn't you take the family home and give them those things? Morgan, a fifth grader at a Catholic school in northern Wisconsin, sent this question to me as part of a Christmas essay contest.