DOCSLIB.ORG

The Liturgy of the Mass

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Liturgy of the Mass JjU 2.031^0 THE LITURGY OF THE MASS BY DR. PIUS PARSCH TRANSLATED BY REV. FREDERIC C. ECKHOFF WITH A FOREWORD BY The Most Reverend JOHN J. GLENNON, D.D. ARCHBISHOP OF ST. LOUIS B. HERDER BOOK CO., 15 & 17 SOUTH BROADWAY, ST. LOUIS, MO. f AND S3 QUEEN SQUARE, LONDON, W. C 1940 f IV ^3 71* ALL BIGHTS RESERVED Printed in U. S. A. NIHIL OBSTAT Sti. Ludovici, die 13. Junii, 1936, F. J. Holweck, Censor Librorum IMPRIMATUR Sti. Ludovici, die 15. Junii, 1936, *J« Joannes J. Glennon, Archiepiscopus Copyright 1936 B. HERDER BOOK CO. Fifth Impression Vail-Ballou Press, Inc., Binghamton and New York FOREWORD 4 Foreword Archbishop's House 4510 Lindell Boulevard St. Louis, Mo. 9 July 1936 Dear Father Eckhoff: It affords us pleasure to send these few words in commendation of your able translation of the excellent work of Father Parsch—"The Liturgy of the Mass." In recent years the study of the Liturgy has attracted renewed interest both among the clergy and the lay peo- ple. This is as it should be, and because the liturgical life of the Church as a world-wide society, and of her children as individuals or in groups like the parishes, centers about the Mass, the present treatise is particularly opportune. If there is to be a more universal relish for the Liturgy, it is essential that there be a more general knowledge of the three important liturgical books—the Missal, the Rit- ual (including the Ceremonial of Bishops and the Pontifi- cal) and the Breviary (including the Martyrology). Every spiritual state of the faithful, every need of theirs, is nourished in these three volumes—from the great initial rite of the infant's Baptism to the final funeral rite of the aged at the grave in the Acre of God. And we mention the Missal first because the Holy Sac- rifice of the Mass pervades all our religious rites. It is be- vi FOREWORD fore the Mass on Holy Saturday and again on Pentecost Saturday that the Font is solemnly prepared for the Bap- tism of the white-robed catechumens. It is during the Mass on Holy Thursday in the Mother-Church of the diocese that the Oils used in the administration of the Sac- raments of Baptism, Confirmation, Holy Orders, and Ex- treme Unction are blessed amid impressive ceremonies by the Chief Shepherd of the diocese. These Holy Oils are employed also to consecrate the Chalice used at Mass, and the Bells rung at the church to summon the faithful to Mass. It is at Mass that the Bishops are consecrated and the Priests and other Ministers of the Mass are ordained. Before the Nuptial Mass the faithful receive the Sacra- ment of Matrimony. It is at Mass, too, that the Greatest of all the Sacraments has its origin in the words of the consecrating Priest ; and at Mass the faithful receive this Sacrament called "Most Blessed." It is by the Absolution of the Priest ordained at Mass that the faithful receive the Sacrament of Penance, through which, if they are stained with serious sin, they are restored to God's favor, and made worthy once more to partake with their breth- ren of the "Bread of Angels" at Mass. Yes, surely: "It is the Mass that matters." In the Mass we find the heart of the Liturgy and the Heart of Christ. So, Father, you have wrought a good work by your trans- lation in making the Mass better known. If the people get to know the Mass they will with more frequency, as well as with more appreciation, attend Mass and partake of its Complement, the Holy Eucharist, and with the great body of the faithful attending Mass and receiving the Most Blessed Sacrament frequently, even FOREWORD vii daily, that cause so dear to the Holy Father will also prosper—"Catholic Action." That your zealous efforts may be followed by the larg- est measure of success, we exhort the clergy and the lay people with the words addressed long ago to Saint !" Augustine at his conversion : "Take up and read Faithfully yours, *i* John J. Glennon Archbishop of Saint Louis Contents CHAPTER PAGE I Nature of the Mass Rite . 1 II Historical Development 16 III Ground Plan and Superstructure of the Mass 39 IV The Mass of the Catechumens in Its His- torical Development 46 V Prayers at the Foot of the Altar ... 62 VI The Introit 74 VII The Kyrie and the Gloria 94 VIII The Collect 107 IX The Lessons 120 X Interposed Chants 137 XI Conclusion of the Mass of the Catechu- mens 150 XII The Offertory 153 XIH The Offertory Today 165 XIV The Canon 185 XV The Preface 212 XVI Prayers of the Canon Before the Conse- cration 220 XVII The Consecration and the Prayers Fol- lowing It 233 XVIII The Sacrificial Banquet 257 ix x CONTENTS CHAPTER PAGE XIX The Pater Noster 270 XX Preparation for the Banquet .... 280 XXI The Holy Banquet 300 XXII After the Sacrificial Meal .... 319 XXIII Conclusion 326 XXIV The Prologue of St. John 331 XXV Preparation for Mass 339 Index . 355 CHAPTER I The Nature of the Mass Rite In one of His parables, our Lord tells us that a certain man, after discovering a great treasure buried in a field, immediately goes and sells all he has, and buys the field, that he may possess the treasure. (Matt. IS: 44.) In the mind of our Savior, this hidden treasure is the privilege of Christian faith, the grace of adoption as sons of God. For many, indeed, this treasure remains buried; but once a man has come to know it by the guidance of divine grace, he, too, will sacrifice all else, and dedicate his life to the service of the kingdom of God. However, there is another treasure of great value which also lies buried and hidden from many Christians. Like the treasure in the parable, the holy sacrifice of the Mass lies unappreciated and un- known in the treasury of the Church. Those who have discovered it, will strive to make it their own and will spend their lives, living with the Church in the presence of this divine sacrifice. Here, at the very outset, let us try to discover, from the teaching of Christ and His Church, what the Mass is. CHRIST AND THE MASS Let us consider our Lord's teaching during His public life. He appears in public, gathers His disciples and the people about Him, and speaks to them of the kingdom of l 2 THE LITURGY OF THE MASS God. He performs many miracles in proof of His divine mission. After laboring thus for about a year, He decides that the time has come to lead His followers farther into the sanctuary of His kingdom. We see Him in a desert place, surrounded by the multitude, whom He teaches and whose sick He heals. When evening is at hand and the multitude has nothing to eat, He takes a few loaves of bread and, looking up to heaven, He blesses the loaves and breaks them and gives them to His disciples (Matt. 14: 19), and they distribute them to the multitude; and the loaves multiply in the hands of the Lord and His disciples, so that all are filled. The next day we see Him in the synagogue at Capharnaum, preaching a sermon of the greatest significance to the Jews and to His disciples. He refers to the miraculous multiplication of the loaves and now promises bread from heaven, a living bread, which He will give to His followers. Then, to the utter amazement of His hearers, He says: "The bread that I will give, is my flesh for the life of the world" (John 6: 52). That they should eat His flesh and drink His blood —this was inconceivable to the Jews. But Christ retracts not a word. On the contrary, He repeats the promise in these words, so pregnant with meaning: "Amen, amen I say unto you : Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. He that eateth my flesh, and drinketh my blood, hath ever- lasting life: and I will raise him up in the last day. For my flesh is meat indeed; and my blood is drink indeed. He that eateth this bread, shall live forever" (John 6:54-59). We can feel at once that these are words of profound significance. THE NATURE OF THE MASS RITE 3 What is this vita aeterna, this everlasting life? It is the life of grace, the adoption of the sons of God, the participation in the divine life of Christ. He who does not eat this food, this bread from heaven, has no part in Him, and is excluded from this eternal life. But whoever par- takes of it, possesses this eternal life and becomes endowed with the right to a glorious resurrection on the last day. Our Lord speaks plainly, He will not be misunderstood: we have entered into the sanctuary of His kingdom. Im- mediately there is a division of minds ; the Jews leave the synagogue, for to them this is altogether incomprehensible. Many disciples, too, walk no more with Him : "this saying is hard" (John 6:61). Yet our Lord does not retract an iota. Turning to His twelve Apostles, He asks : "Will you also go away?" As if He said: "If you cannot believe this, you also may go, for in that case you can be of no service to Me." But Peter, answering in the name of his brethren, says : "Lord, to whom shall we go ? Thou hast the words of ." eternal life.
Load more

Recommended publications
  • Origins of the Roman Liturgy - Mass
    1 Origins of the Roman Liturgy - Mass Through the centuries the Mass of the Roman Rite has come to be divided into 4 major sections. These are: The Introductory Rites - the congregation is called to prayer. The Liturgy of the Word - also known as the Mass of the Catechumens in the patristic & early Medieval period. The Liturgy of the Eucharist - known as the Mass of the Faithful in the patristic & early Medieval period. The Concluding Rites - the congregation is sent forth to proclaim the Word & put it into practice in addition to the lessons learned in the liturgy. How it all began - NT Origins of the Roman Liturgy It began on the same Thursday night on which Jesus was betrayed. Jesus came with his closest disciples to the upper room in Jerusalem where he had instructed two of them to prepare the Passover meal. Judas, one of the Twelve chosen Apostles, had already privately agreed to lead the authorities to where Jesus would be praying in a garden in secret after the meal, knowing there would be no one but these few closest disciples around him to defend him. During the Passover meal, Jesus as the central figure took some bread & blessed it & broke it ready to hand around. That was customary enough. But then he said, for all to hear: “take, eat; this is my body which is given for you. Do this in remembrance of me” (Mt 26:26; Mk 14:22; Lk 22:19). This was something totally new. Another memory of the occasion, related by Paul but as old in origin as the first, has Jesus say: “This is my body which is broken for you.
    [Show full text]
  • 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.
    [Show full text]
  • Timeline of the Mass C. 30 – the Last Supper C. 54 – Saint Paul Writes His
    Timeline of the Mass c. 30 – The Last Supper c. 54 – Saint Paul writes his first letter to the Corinthians, in which he discusses “the Lord’s supper” and records the words of institution c. 65‐95 – The four Gospels and the Acts of the Apostles are written down c. 70‐100 – A book of Christian rituals is written down, containing the earliest ritual Eucharistic prayers c. 100‐150 – The rituals book is edited together with other writings to create the Didache (“The Teachings of the Twelve Apostles”), a document cited by many Church Fathers c. 155 – Saint Justin Martyr writes his First Apologia to emperor Antoninus Pius, in which he describes Sunday liturgy (said in Greek at this time) c. 190‐200 – Pope Saint Victor I allegedly the first to celebrate the Mass in Latin at Rome c. 215 – The Anaphora of Hippolytus (the basis for the current Eucharistic Prayer II) is composed c. 3rd century – The Angelic Hymn (“Doxa en hypsistois”) is added to the Mass 325 – First Council of Nicaea: The Creed is formed, defining the relationship of the Father and the Son c. 345 – The Anaphora of Saint Basil (the basis for the current Eucharistic Prayer IV) achieves its final form c. 360 – Saint Hilary of Poitiers first translates the Angelic Hymn into Latin (“Gloria in excelsis”) 381 – First Council of Constantinople: The Creed is expanded to define the role of the Holy Spirit and to include the final sentence regarding the Church, baptism and the resurrection 382 – Saint Jerome commissioned to create the official Latin translation of the Old and New Testaments c.
    [Show full text]
  • January 2019
    A Walk through the Mass About mid-way through my graduate degree program, I was privileged to take a course taught by Paul F. Ford, Ph.D., Professor of Theology and Liturgy at St. John Seminary in Camarillo, California. After an intense semester studying exclusively moral and systematic theology, I found myself in a course which served as a breath of fresh air. It was designed for parish liturgical ministers and served as a way for us to step back and take a look at the individual elements of the Mass in hopes of giving us the time and space to reflect on why we do what we do. It was quite possibly the most valuable course of my degree program! Over the next calendar year, this newsletter will focus on various elements of the Eucharistic liturgy in hopes of providing that same opportunity to all of you to stop and reflect on why we do what we do at Mass. THE INTRODUCTORY RITES – Part One From the Roman Missal: When the people are gathered, the Priest approaches the altar with the ministers while the Entrance Chant is sung. When he has arrived at the altar, after making a profound bow with the ministers, the Priest venerates the cross and the altar. Then, with the ministers, he goes to the chair. When the Entrance Chant is concluded, the Priest and the faithful, standing, sign themselves with the Sign of the Cross, while the Priest, facing the people, says: In the name of the Father, and of the Son, and of the Holy Spirit.
    [Show full text]
  • The Catholic University of America A
    THE CATHOLIC UNIVERSITY OF AMERICA A Manual of Prayers for the Use of the Catholic Laity: A Neglected Catechetical Text of the Third Plenary Council of Baltimore A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy © Copyright All Rights Reserved By John H. Osman Washington, D.C. 2015 A Manual of Prayers for the Use of the Catholic Laity: A Neglected Catechetical Text of the Third Plenary Council of Baltimore John H. Osman, Ph.D. Director: Joseph M. White, Ph.D. At the 1884 Third Plenary Council of Baltimore, the US Catholic bishops commissioned a national prayer book titled the Manual of Prayers for the Use of the Catholic Laity and the widely-known Baltimore Catechism. This study examines the Manual’s genesis, contents, and publication history to understand its contribution to the Church’s teaching efforts. To account for the Manual’s contents, the study describes prayer book genres developed in the British Isles that shaped similar publications for use by American Catholics. The study considers the critiques of bishops and others concerning US-published prayer books, and episcopal decrees to address their weak theological content. To improve understanding of the Church’s liturgy, the bishops commissioned a prayer book for the laity containing selections from Roman liturgical books. The study quantifies the text’s sources from liturgical and devotional books. The book’s compiler, Rev. Clarence Woodman, C.S.P., adopted the English manual prayer book genre while most of the book’s content derived from the Roman Missal, Breviary, and Ritual, albeit augmented with highly regarded English and US prayers and instructions.
    [Show full text]
  • Notes on the Individual Parts of the Holy Sacrifice of the Mass
    Notes on the Individual Parts of the Holy Sacrifice of the Mass Father Brian Doerr, St. Alphonsus Catholic Church Sacrosanctum Concilium: “The rite of the Mass is to be revised in such a way that the intrinsic nature and purpose of its several parts, as also the connection between them, may be more clearly manifested, and that devout and active participation by the faithful may be more easily achieved. For this purpose the rites are to be simplified, due care being taken to preserve their substance; elements which, with the passage of time, came to be duplicated, or were added with but little advantage, are now to be discarded; other elements which have suffered injury through accidents of history are now to be restored to the vigor which they had in the days of the holy Fathers, as may seem useful or necessary” (50). St. Thomas Aquinas (c.1225-1274): “The actions performed by the priest in mass are not ridiculous gestures, since they are done so as to represent something else. The priest in extending his arms signifies the outstretching of Christ's arms upon the cross. He also lifts up his hands as he prays, to point out that his prayer is directed to God for the people, according to Lam. 3:41: "Let us lift up our hearts with our hands to the Lord in the heavens": and Ex. 17:11: "And when Moses lifted up his hands Israel overcame." That at times he joins his hands, and bows down, praying earnestly and humbly, denotes the humility and obedience of Christ, out of which He suffered.
    [Show full text]
  • The Ritual Unity of Roman Catholicism and Hinduism No
    Adyar Pamphlets The Ritual Unity of Roman Catholicism and Hinduism No. 54 The Ritual Unity of Roman Catholicism and Hinduism by C. Jinarajadasa Published in 1915 Theosophical Publishing House, Adyar, Chennai [Madras] India The Theosophist Office, Adyar, Madras. India [Page 1] Two of the great religions today have as their fundamental theme the sacrifice of God for the sake of man. Hinduism clearly bases its sacrificial ritual on the sacrifice of Prajãpati, the Lord of Creatures, who created the universe by a dismemberment of his Person. In Christianity the idea appears slightly changed, but in the dogma of the Word made flesh, the Son of God sent to be crucified as an Atonement for man, we have fundamentally the same mystic root. Hindû ritual and that of the Roman Catholic Church have much in common, as both are intended to commemorate the sacrifice of the Deity. The Mass, as performed in the Roman Church, when studied in its occult aspects, leads us into deep mystic realms where we join hands on the one side with Hindûism, and on the other with Masonry. Many, especially non-Roman Christians, little understand ritual and symbolism. They have an idea that ritual is so much mummery invented by priesthoods to hypnotise ignorant worshippers, and has no [Page 2] part in any true worship of God. When a Theosophist has trained himself to put aside religious bias, his knowledge that there are many paths to God puts him in an attitude of sympathy with a form of worship that satisfies millions today. HIDDEN SIDE OF RITUALS The mystic truth underlying true rituals is that what is done on earth is only symbolic of what is eternally taking place in the heavens.
    [Show full text]
  • I VATICAN II and the LITURGY
    VATICAN II AND THE LITURGY: REVISITING LOST TRADITIONS By MARY L ZIMMERMAN A thesis submitted to the Graduate School – Camden Rutgers, The State University of New Jersey In partial fulfillment of the requirements for the degree of Master of Arts in Liberal Studies Graduate Program in Liberal Studies Written under the direction of Dr. John Wall And approved by Camden, New Jersey January 2011 i ABSTRACT OF THE THESIS Vatican II and the Liturgy: Revisiting Lost Traditions By MARY L ZIMMERMAN Thesis Director: Dr. John Wall The purpose of this thesis is to evaluate the changes that occurred in the Catholic liturgy either by the council fathers or by over-zealous liturgists who ignored the decree of Vatican II and chose to interpret the Vatican‟s directives in their own way. I will examine the various parts of the mass before and after Vatican II. I will visit a traditional mass (pre-Vatican II) to determine its usefulness in today‟s world. I will look at past traditions swept aside post Vatican II and determine if these traditions still hold value to Catholic‟s today. ii TABLE OF CONTENTS Abstract of the Capstone ii Table of Contents iii I. Introduction 1 II. The Tridentine Mass 2 III. Visiting A Traditional Mass 5 IV. John XXIII and Vatican II 7 V. Changes in the Ordinary of the Mass 11 VI. Scholars Debate Vatican II And Its Goofs 13 VII. Imagery, Lost Traditions, And Rituals 20 VIII. The Latin Mass Today 25 IX. Conclusion 29 X. Final Thoughts 31 XI. Bibliography 33 iii 1 INTRODUCTION “When the Christian soul in its distress cannot find words to implore God’s mercy, it repeats ceaselessly and with a vehement faith the same invocation.
    [Show full text]
  • The Sign of the Cross in the Mass
    THE SIGN OF THE CROSS IN THE MASS HUBERT M. HORAN, O.P. N THE THIRD CENTURY, Tertullian recorded in his work, De Corona Militis, "At every step and movement, whenever we come in or go out, at the bath, at table, what­ 11 ever we are doing, we make the Sign of the Cross on our foreheads." From this, it is very evident that the early Christians re­ alized how efficacious was the use of the Sign of the Cross. Christ died on the Cross to redeem us. The night before He died, however, He instituted the Mass so that we might have on earth in an unbloody manner a commemoration and continuation of the Sacrifice of the Cross. In order to apply to us more abundantly the merits of Christ's death, the Church uses the Sign of the Cross extensively in all her li­ turgical functions, but especially in the Mass. In this service alone, it is made about forty times. The occasions when the celebrant of the Mass makes the Sign of the Cross may be conveniently divided into six groups. He signs him­ self at the beginning of Mass and at the end of certain prayers. He makes the Sign of the Cross over the Missal, over the unconsecrated species, over the consecrated species, with the consecrated Host when distributing Holy Communion, and over the faithful at the end of Mass. We shall treat of these in this order. First of all, the celebrant signs himself when he begins the prayers at the foot of the Altar.
    [Show full text]
  • Requiem Mass
    REQUIEM MASS IN THE EXTRAORDINARY FORM OF THE ROMAN RITE for THE VICTIMS OF SEPTEMBER 11TH sponsored by the New York Purgatorial Society Propers of the Requiem Mass on the Anniversary of the Dead (pro pluribus) The Church of St. Vincent Ferrer in the City and Archdiocese of New York Friday, September 11, 2020 7:00 PM The setting of the Requiem Mass Ordinary is Missa pro defunctis á 4 by Antonio Lotti (1667-1740). 2 MASS OF THE CATECHUMENS The People stand as the Procession begins. The People kneel as the Ministers enter the Sanctuary. As the Introit is sung, the Celebrant privately says the Prayers at the Foot of the Altar. INTROIT IV Esdras 2:34, 35; Psalm 64 (65):2, 3 Requiem aeternam dona eis, Domine, Rest eternal grant unto them, O Lord, et lux perpetua luceat eis. and let light perpetual shine upon them. V. Te decet hymnus, Deus in Sion, V. A hymn befits you, O God, in Zion, et tibi reddetur votum in Jerusalem. and to you shall a vow be repaid in Jerusalem. Exaudi orationem meam, Hear my prayer, ad te omnis caro veniet. for unto you all flesh shall come. KYRIE ELEISON Kyrie eleison. Lord, have mercy. Christe eleison. Christ, have mercy. Kyrie eleison. Lord, have mercy. The People stand. COLLECT V. Dominus vobiscum. V. The Lord be with you. R. Et cum spiritu tuo. R. And with your spirit. V. Oremus. V. Let us pray. Deus indulgentiarum Domine, da animabus O God, the Lord of mercies, grant to the souls of your famulorum famularumque tuarum, quorum servants and handmaidens, the anniversary of whose anniversarium depositionis diem burial we are keeping, a place of refreshment, the commemoramus, refrigerii sedem, quietis happiness of rest, and the brightness of your light: beatitudinem et luminis claritatem.
    [Show full text]
  • Lightning Strikes St Peter's Basilica As Pope Resigns 2013 HQ [Video]
    Lightning Strikes St Peter's Basilica As Pope Resigns 2013 HQ [Video] http://www.disclose.tv/action/viewvideo/125241/Lightning_Strikes_St_P... Liked this page? Let Google know: ›‹ Like 22k Join 70929 members... | Create Account | Contact | Shop | Login 1 of 10 2/16/2013 9:12 PM Lightning Strikes St Peter's Basilica As Pope Resigns 2013 HQ [Video] http://www.disclose.tv/action/viewvideo/125241/Lightning_Strikes_St_P... You might like: Prophecy In The Amazing UFO Making: The Coming Footage Of A Object Black Pope Transforming Recommended by Disclose.tv Like 22,905 people like Disclose.tv . Facebook social plugin Lightning Strikes St Peter's Basilica as Pope Resigns 2013 HQ 2 of 10 2/16/2013 9:12 PM Lightning Strikes St Peter's Basilica As Pope Resigns 2013 HQ [Video] http://www.disclose.tv/action/viewvideo/125241/Lightning_Strikes_St_P... Like 459 Tweet 7 2 32 [4] 1 2 3 4 5 3 of 10 2/16/2013 9:12 PM Lightning Strikes St Peter's Basilica As Pope Resigns 2013 HQ [Video] http://www.disclose.tv/action/viewvideo/125241/Lightning_Strikes_St_P... PC Cleaner- Free Download Free-PC-Cleaner.sparktrust.com Clean PC, Boost Speed, Fix Errors. Free Download (Highly Recommended!) DestinationUnknown uploaded: Feb 12, 2013 Hits: 5557 Description: Pope Benedict has shocked a billion Roman Catholics around the world, and his closest advisers, by announcing that he will resign at the end of this month. Within hours of Pope Benedict announcing his resignation, lightning struck St Peter's Basilica. The Pope, who is 85 years old, has been the head of the Church since 2005ADG Facebook: http://www.facebook.com/pages/Alien-Disclosure- Group/189249627773146Follow ADG on Twitter: http://twitter.com/ADG_UK Tags: Pope Lightning Benedict Peters Basilica Categories: Other Mysteries 4 of 10 2/16/2013 9:12 PM Lightning Strikes St Peter's Basilica As Pope Resigns 2013 HQ [Video] http://www.disclose.tv/action/viewvideo/125241/Lightning_Strikes_St_P..
    [Show full text]
  • Journal of Theological Studies 12 No 46 (Jan
    3o8 THE JOURNAL OF THEOLOGICAL STUDIES CHRONICLE LITURGICA. SINCE the last Chronicle a large number of books on liturgical subjects have appeared, and very many of them have been received for notice in the JouRNAL. I must apologize for my neglect of them hitherto. Eastern rites have received a perhaps exceptional amount of attention. The second part of XPY~O~TOMI KA : Studi e ricerche intorno a S. Giovanni Crisostomo (Rome rgo8), the result of the celebration of the 15ooth anniversary of the death of S. John Chrysostom, is a collec­ tion of essays on the Liturgy named after him and on the Byzantine rite generally, and it contains a mass of valuable matter otherwise not easily accessible to most of us. Dom P. de 1\Ieester discusses the Greek text of the Liturgy of S. Chrysostom in three parts. In the first part, the origin and authenticity of the liturgy is treated ; and the con­ clusion is reached that the rite derives from the Syrian type, and may quite well belong to the epoch of its eponym, while there is no positive evidence of Chrysostom's authorship. I do not think that Dom P. de Meester has anywhere noticed a certain incoherence or, at least, abruptness of transition, at the M£p.YYJp.£vot To{vvv and at the opening of the great intercession, which perhaps suggests that the matter has been forced into an alien framework. The second part deals with the sources of the text-MSS, Latin translations, editions, Typika and legislation, and commentaries. And the third part is a careful analysis of the rite and a detailed description and comment on its successive features by way of determining its developement; and the resuli is exhibited finally (after p.
    [Show full text]