Praying with Body, Mind, and Voice
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Stand Priest: in the Name of the Father, and of the Son, and of the Holy
1 Stand Form B SIGN OF THE CROSS Priest: Have mercy on us, O Lord. Priest: In the name of the Father, and of the Son, and People: For we have sinned against you. ✠of the Holy Spirit. Priest: Show us, O Lord, your mercy. People: Amen. People: And grant us your salvation. GREETING Form C Priest: The grace of our Lord Jesus Christ, and the Priest: You were sent to heal the contrite of heart: love of God, and the communion of the Holy Lord, have mercy. Or: Kyrie, eleison. Spirit be with you all. People: Lord, have mercy. Or: Kyrie, eleison. People: And with your spirit. Priest: You came to call sinners: Christ, have mercy. Or: Christe, eleison. Or: People: Christ, have mercy. Or: Christe, eleison. Priest: Grace to you and peace from God our Father Priest: You are seated at the right hand of the Father and the Lord Jesus Christ. to intercede for us: People: And with your spirit. Lord, have mercy. Or: Kyrie, eleison. People: Lord, have mercy. Or: Kyrie, eleison. Or: Priest: The Lord be with you. People: And with your spirit. All forms of the Penitential Act are concluded by the Priest: PENITENTIAL ACT May almighty God have mercy on us, forgive us our Priest: Brethren, let us acknowledge our sins, and so sins, and bring us to everlasting life. prepare ourselves to celebrate the sacred mys- People: Amen. teries. Form A The Kyrie eleison invocations follow, unless they have just occurred All pause for silent reflection then say: in a formula of the Penitential Act (Form C). -
R.E. Prayer Requirement Guidelines
R.E. Prayer Requirement Guidelines This year in the Religious Education Program we are re-instituting Prayer Requirements for each grade level. Please review the prayers required to be memorized, recited from text, \understood, or experienced for the grade that you are teaching (see p. 1) Each week, please take some class time to work on these prayers so that the R.E. students are able not only to recite the prayers but also to understand what they are saying and/or reading. The Student Sheet (p. 2) will need to be copied for each of your students, the student’s name placed on the sheet, and grid completed for each of the prayers they are expected to know, or understand, or recite from text, or experience. You may wish to assign the Assistant Catechist or High School Assistant to work, individually, with the students in order to assess their progress. We will be communicating these prayer requirements to the parents of your students, and later in the year, each student will take their sheet home for their parents to review their progress. We appreciate your assistance in teaching our youth to know their prayers and to pray often to Jesus… to adore God, to thank God, to ask God’s pardon, to ask God’s help in all things, to pray for all people. Remind your students that God always hears our prayers, but He does not always give us what we ask for because we do not always know what is best for others or ourselves. “Prayer is the desire and attempt to communicate with God.” Remember, no prayer is left unanswered! Prayer Requirements Table of Contents Page # Prayer Requirement List……………………………………. -
Understanding the Mass: the Sign of the Cross, Greeting, and Introduction Why Do We Make the Sign of the Cross at Mass After
1 Understanding the Mass: The Sign of the Cross, Greeting, and Introduction Why do we make the sign of the cross at Mass after the procession, entrance chant, and the veneration of the Altar? In his book “What Happens at Mass,” Fr. Jeremy Driscoll O.S.B, writes, “A solemn and more meaningful beginning cannot be imagined.” 1 In thinking of the actual sign of the cross itself Fr. Driscoll explains, that, “the sign expresses the central event of our Christian faith. We trace it over our own bodies as a way of indicating that that event shall make its force felt on our bodies. The body on the Cross touches my body and shapes it for what is about to happen.” 2 Using the words “In the name of the Father, and of the Son, and of the Holy Spirit reveal the mystery of the Holy Trinity in the Death of Jesus on the Cross…at the very beginning of the Mass summarizes all that is about to happen.” 3 Fr. Driscoll points out the great commission from Jesus in Matthew’s Gospel quoting Jesus saying “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age” (Matthew 28:16-20). Furthermore, Fr. Driscoll explains some of the words in the periscope. He writes ‘In the name’ could be more accurately put as ‘into the name.’ To baptize literally means ‘to dunk or plunge.’ Thus, the Christian is plunged into the name of God in Baptism. -
Themes of SM Expression Charles Moser and Peggy J
3 Themes of SM Expression Charles Moser and Peggy J. Kleinplatz SM (also known as BDSM, i.e. Bondage and Discipline, Dominance and Submission and Sadism and Masochism) is a term used to describe a variety of sexual behaviours that have an implicit or explicit power differential as a significant aspect of the erotic interaction. Of course there are other sexual interactions or behaviours that have an implicit power differential, but that power differential is not generally eroticized in non-SM interactions. Sex partners may even disagree if a particular interaction or relationship constitutes SM, each seeing it from a different perspective. The boundaries between SM and non-SM interactions are not always clear, which is why self-definition is crucial for understanding SM phenomena. Colloquially the set of SM inclinations has been referred to deris- ively as an interest in ‘whips and chains’, but is much more complex and varied than suggested by that description. Practitioners use both numerous academic terms and jargon (e.g. S/M, B/D, WIITWD [i.e. what it is that we do], D/s, Bondage, Leather, Kink) to refer to these interests. They have been labelled controversially in the psychiatric liter- ature with diagnostic labels such as paraphilia, sadomasochism, sexual sadism, sexual masochism and fetishism. There is no evidence that the descriptions in the psychiatric literature resemble the individuals who self-identify as SM participants or that SM participants understand the implications of adopting the psychiatric terms as self-descriptors. Judging from the proliferation of SM themes in sexually explicit media, references in mainstream books, film and the news media, as well as academic studies and support groups, it is reasonable to conclude that SM is an important sexual interest for a significant number of indi- viduals. -
“Why Do We Do THAT?”
“Why do we do THAT ?” Exploring the “what” and “how” of freedom in worship – #6 Kneel – v. To fall or rest on bent knees. (Am. Heritage Dictionary) For me, the concept of kneeling has two prominent associations: (1) a scene from the Middle Ages in which a knight, fully-armed, kneels before a king to receive a particular title or rank of significance; and (2) within the Catholic church, where parishioners routinely kneel at designated points in the Liturgy. The obvious problem, however, is that very few of us (i.e. modern-day Protestants) have any relevant understanding of the act of kneeling in any context, and most especially not within the context of our contemporary worship service. But before we simply write off the practice of kneeling as something both chronologically and culturally irrelevant, let’s take in a little “food for thought.” As previously mentioned, kneeling was a common expression of humility in the Middle Ages, where kingdoms, manors, knights and lords comprised the culture’s operating paradigm. One in a position of service might approach the lord of the manor (the ruler of the estate), bow on one knee, and with a lowered head utter the greeting, “Your lordship.” Anything less would have been taken as an act of insubordination. In Biblical history, specifically in the third chapter of the book of Esther, kneeling is mentioned in a similar context. In verse 2, Mordecai refuses “to kneel down or pay honor to” the prime minister, Haman, much to the king’s fury. In cases like these, the physical gesture of kneeling communicates a visible, intentional lowering of self in submission to someone in a position of greater authority. -
Why Do Lutherans Make the Sign of the Cross?
Worship Formation & Liturgical Resources: Frequently Asked Questions Why do Lutherans make the sign of the cross? The worship staff receives a number of similar inquires on worship-related topics from across the church. These responses should not be considered the final word on the topic, but useful guides that are to be considered in respect to local context with pastoral sensitivity. The response herein may be reproduced for congregational use as long as the web address is cited on each copy. "In the name of the Father, and of the + Son, and of the Holy Spirit” or “Blessed be the Holy Trinity, + one God, who forgives all our sin, whose mercy endures forever.” These words begin the orders for Confession and Forgiveness in Evangelical Lutheran Worship. The rubric (directions in red italics) that accompanies these words says: “The assembly stands. All may make the sign of the cross, the sign marked at baptism, as the presiding minister begins.” As this invocation is made, an increasing number of Lutherans trace the sign of the cross over their bodies from forehead to lower chest, then from shoulder to shoulder and back to the heart; and others trace a small cross on their foreheads. The sign of the cross, whether traced over the body or on the forehead, is a sign and remembrance of Baptism. The Use of the Means of Grace, The Evangelical Lutheran Church in America’s set of priorities for the practices of word and sacrament, says of this gesture: These interpretive signs proclaim the gifts that are given in the promise of God in Baptism…The sign of the cross marks the Christian as united with the Crucified (28A). -
The Routledge Handbook of Early Christian Art Christian Sarcophagi
This article was downloaded by: 10.3.98.104 On: 29 Sep 2021 Access details: subscription number Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: 5 Howick Place, London SW1P 1WG, UK The Routledge Handbook of Early Christian Art Robin M. Jensen, Mark D. Ellison Christian Sarcophagi from Rome Publication details https://www.routledgehandbooks.com/doi/10.4324/9781315718835-3 Jutta Dresken-Weiland Published online on: 20 May 2018 How to cite :- Jutta Dresken-Weiland. 20 May 2018, Christian Sarcophagi from Rome from: The Routledge Handbook of Early Christian Art Routledge Accessed on: 29 Sep 2021 https://www.routledgehandbooks.com/doi/10.4324/9781315718835-3 PLEASE SCROLL DOWN FOR DOCUMENT Full terms and conditions of use: https://www.routledgehandbooks.com/legal-notices/terms This Document PDF may be used for research, teaching and private study purposes. Any substantial or systematic reproductions, re-distribution, re-selling, loan or sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The publisher shall not be liable for an loss, actions, claims, proceedings, demand or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material. 3 CHRISTIAN SARCOPHAGI FROM ROME Jutta Dresken-Weiland Because they are so numerous, Christian sarcophagi from Rome are the most important group of objects for the creation and invention of a Christian iconography. -
Global Christian Worship the Sign of the Cross
Global Christian Worship The Sign of the Cross http://globalworship.tumblr.com/post/150428542015/21-things-we-do-when-we-make-the- sign-of-the-cross 21 Things We Do When We Make the Sign of the Cross - for All Christians! Making ‘the sign of the cross’ goes back to the Early Church and belongs to all Christians. It’s a very theologically rich symbolic action! And did you know that Bonhoffer, practically a saint to Protestant Christians, often made the sign of the cross? (See below.) I grew up “thoroughly Protestant” and did not really become aware of “making the sign of the cross” in a thoughtful way until a few years ago, when I joined an Anglican church. Now it’s become a helpful act of devotion for me …. especially after I found this article by Stephen 1 Beale a few years ago (published online in November 2013) at http://catholicexchange.com/21-things-cross There is rich theology embedded in this simple sign, and as a non-Roman Catholic I appreciate all of the symbolism, and it does indeed deepen my spirituality and devotion. The history of making the symbolic motion goes back to the Early Church, more than a millennia before Protestants broke away in the Reformation. So when a Christian act has that long of a history, I believe that I can claim it for myself as a contemporary Christian no matter what denominations use it or don’t use it now. “Around the year 200 in Carthage (modern Tunisia, Africa),Tertullian wrote: ‘We Christians wear out our foreheads with the sign of the cross’ … By the 4th century, the sign of the cross involved other parts of the body beyond the forehead.” https://en.wikipedia.org/wiki/Sign_of_the_cross So, here is a reposting of Stephen’s list, with additional resources at the end. -
Thurifer Procedures V2
Thurifer Procedures March 31, 2021 INTRODUCTION “Thurification or incensation is an expression of reverence and of prayer, as is signified in Sacred Scripture” (GIRM, 276). Incense is one of the oldest and richest signs of prayer and worship in our liturgy. We read about frankincense as one of the gifts of the Magi at the nativity of Our Lord. We read of the prayers of the faithful rising as incense in the throne-room of heaven in Revelations. It is a fragrant perfume offered to God. Incense is made from gum olibanum, a precious resin from the boswellia carterii bush in Southern Arabia. To this basic ingredient other spices are added to vary the perfume. The grains of incense, carried in the boat, are scooped into the thurible by the priest where they are burned on charcoal disks to create the incense smoke. Per the General Instruction of the Roman Missal (GIRM, 276), incense may be used optionally at any Mass: a) during the Entrance Procession; b) at the beginning of Mass, to incense the cross and the altar; c) at the procession before the Gospel and the proclamation of the Gospel itself; d) after the bread and the chalice have been placed on the altar, to incense the offerings, the cross, and the altar, as well as the Priest and the people; e) at the elevation of the host and the chalice after the Consecration. There is a long liturgical tradition of service at the altar for lay ministers (non- clergy), including lectors, sacristans, and altar servers. Thurifer is one of the more solemn and important roles for altar servers. -
1 Crossing Bearing and Life in a Lutheran
Crossing Bearing and Life in a Lutheran Synod: What Can We Learn from Hermann Sasse? The Emmaus Conference Tacoma, Washington 1-2 May 2014 “The Lutheran Churches are still sunning themselves in the delusion that they have something to expect from the world other than the dear holy cross, which all those must carry who proclaim God’s Law and the Gospel of Jesus Christ to mankind. But this delusion will soon disappear”1 so wrote Hermann Sasse in March, 1949. While not exactly equivalent to synods in North American Lutheranism, Hermann Sasse 2(1895-1976) had his own experience with church governments as places for bearing the cross in Germany and later on in Australia. A son of a church of the Prussian Union, Sasse would become a member of the Evangelical Lutheran Church in Bavaria, and eventually he would leave that body to immigrate to Australia where he would become a member of the United Evangelical Lutheran Church in Australia and then after that body’s merger with the Evangelical Lutheran Church in Australia, the Lutheran Church of Australia. I propose that Sasse suggests not only a theology of the cross but an ecclesiology of the cross. As Udo Schnelle would put it: “The existence of the church itself is already an application of the theology of the cross.” 3Not long after re-locating to Australia, Sasse would write one of his “letters to Lutheran pastors” on the theologia crucis. This letter, a brilliant and concise introduction to Luther’s conceptuality of the theology of the cross; it also has ramifications for the theme of this paper, cross bearing in the life of a Lutheran Synod. -
Proper Postures and Gestures of the Lay Faithful in the Church Ivana T
Proper Postures and Gestures of the Lay Faithful in the Church Ivana T. Meshell, Director of Adult Faith Formation Deacon Dave Illingworth has done for us some important research on the proper postures and gestures of the lay faithful in the Church. It is of great benefit for us as laypersons striving to be faithful Catholics to know about these postures and gestures, why we use them, and how we can benefit from them. For this reason, I am proud to feature Deacon Dave’s excellent work as part of my usual weekly bulletin articles. We would welcome your questions and conversation about this information so that together we might all come to a better understanding of them and be able to more fruitfully put them into practice. His reflections begin as follows: In the celebration of Mass we raise our hearts, minds and voices to God; yet we are creatures composed of body as well as spirit and so our prayer is not confined to our minds, hearts and voices, but is expressed through our physical bodies as well. We pray best as whole persons, as the embodied spirits God created us to be, and this engagement of our entire being in prayer helps us to pray with greater attention. During Mass we assume different postures: standing, kneeling, sitting; we are also invited to make a variety of gestures. These postures and gestures are not merely ceremonial; they have profound meaning and, when done with understanding, can enhance our personal participation in Mass. In fact, these actions are the way in which we engage our bodies in the prayer that is the Mass (United States Conference of Catholic Bishops, USCCB.com, Posture). -
Prayer and Piety: the Orans-Figure in the Christian Catacombs of Rome
PRAYER AND PIETY: THE ORANS-FIGURE IN THE CHRISTIAN CATACOMBS OF ROME M.A. Thesis by REITA J. SUTHERLAND Presented to the Department of Classics and Religious Studies UNIVERSITY OF OTTAWA Supervised by Dr. Jitse H.F. Dijkstra © Reita J. Sutherland, Ottawa, Canada, 2013 Table of Contents Table of Contents ................................................................................................................. i Acknowledgements ............................................................................................................ iii Abstract ............................................................................................................................ iv General Introduction .......................................................................................................... 1 The Development of Christian Art: Origins of the Genre .........................................5 Towards as Philosophy of Images ...........................................................................15 Outline of Work .......................................................................................................18 Chapter One: The Precursors of the Orans ....................................................................... 21 The Adorans ............................................................................................................24 The Pietas Orans .....................................................................................................27 Conclusion ...............................................................................................................35