Liturgical Calendar for the Ordinariate of Our Lady of Walsingham
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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 Society of Mary by Rev
The Society of Mary By Rev. Theron R. Hugh O.M. OML TIMH AGO I was asked to provide ;in article of iiiosl K,.in.Hi ( .iiholic1, i, ih..1 iii ii .; il !. I.K I. n, tor 1MMACULATA pertaining to ihc history of the concept ui ( atholic leaching: tin n n i .I.IIKV in Ni.ni n S Society of Mary. Inquiries into the subject provided tlieoloL'y ,m<! devotion. True, in,nr\i Aiiiihcaiis. only some sketchy material, but resulting from its con- and peihaps the average Anglic.in ( l-.piscopalian) encoun- temporary activities within the past two decades we shall tered by his Roman Catholic neighbor could in some way discover that while its beginnings are somewhat dim, to- lit this generali/ed description, But happily this image is in duy it is very much alive and well. a continuous state of flux -- for the belter. Through the The rule of the society states, "The Society is dedi- agency of the Society of Mary, as well as other Catholic cated to the glory of God, and in honor of the Holy In- societies within Anglicanism, Marian theology and de- carnation, under the invocation of Our Lady Help of votion are spreading so as to help bring into focus a true Christians." The medal of the society has on its back side Incarnational theology which antedates either conciliar or these words, "Auxjlium Christianorum, Ora Pro Nobis." Papal definitions of the place of Mary in the scheme of The rule reads as follows: Redemption. 1. Members shall keep a Rule of Life which will in- "Catholics Are Also United with Anglicans" clude special devotions as the Angelus, the Ro- sary, the Litany and Anthems of our Lady. -
Mary, Blessed Virgin and World Mother John F
Winter 2010 Mary, Blessed Virgin and World Mother John F. Nash Summary not support the self-concept to which modern women aspire.1 his article examines the enigmatic figure Tof Mary, the mother of Jesus, in scripture, Esotericists also seem reluctant to discuss religious devotion and doctrine, and modern Mary. Of the 83 articles published in the first esoteric teachings. Medieval Christianity built four volumes of The Esoteric Quarterly, no the “Blessed Virgin,” pure in body and soul, more than two have been related, even indi- into a model of dutiful self-sacrifice and de- rectly, to this subject. Perhaps fearful of being clared her to be the “Mother of God.” Reac- relegated to the path of aspiration, esoteric stu- tion to the “cult of Mary” called her status into dents distance themselves from topics associ- question during and after the Reformation, but ated too closely with Christianity. Esoteric Mary’s exalted position continues to be af- teachers eagerly discuss the Jewish Shekinah, firmed in the Eastern Orthodox, Roman Catho- the Gnostic Sophia, and the Tara of Mahayana lic and Anglican traditions. Buddhism. But they rarely mention Mary, giv- ing the impression that the subject lies below Esotericists—those who do not ignore Mary the level of useful discourse. Meanwhile Mary altogether—also differ in their estimates. stubbornly refuses to go away. She continues However, Mary’s strongest supporters view to occupy a most conspicuous position in her as a manifestation of the World Mother, western spirituality. exalted not just through her association with Christ but in her own right. -
L I T U R G I C a L C a L E N D a R LIT U R G IC a L C a LEN D
Liturgical Calendar DECEMBER 2017 LECTIONARY FOR SUNDAYS: YEAR B ADVENT Advent has a twofold character: as a season to prepare for Christmas, when Christ’s first coming to us is remembered; and as a season when that remembrance directs the mind and heart to await Christ’s Second Coming at the end of time. Advent is thus a period for devout and joyful expectation. The playing of the organ and other musical instruments, and the decoration of the altar with flowers should be done in a moderate manner, as is consonant with the character of the season, without anticipating the full joy of the Nativity of the Lord. The same moderation should be observed in the celebration of Matrimony. Eucharistic Prayer 4 is not used in this Season. DECEMBER 2017 evening P First Vespers (Divine Office Volume I) 3 Sun P + Ist SUNDAY OF ADVENT Ps Week 1 Creed, Advent Preface I (and on following days) Mass & Office of the day § Migrants’ Day 4 Mon P Advent feria, First Week of Advent: Mass & Office of the day or W St John Damascene, Priest & Doctor: Mass & Office of the Memorial 5 Tue P Advent feria: Mass & Office of the day 6 Wed P Advent feria: Mass & Office of the day or W St Nicholas, Bishop: Mass & Office of the Memorial 7 Thu W St Ambrose, Bishop & Doctor: Mass & Office of the Memorial R A evening W First Vespers D N E 8 Fri W L THE IMMACULATE CONCEPTION OF THE BLESSED A No Friday C VIRGIN MARY, Patron of the Diocese Gloria, Creed, Proper Preface abstinence L A Mass & Office of the Solemnity C I G R 9 Sat P Advent feria: Mass & Office of the day or U T -
CWL Margaret Clitherow.Pdf
The life story of Margaret Clitherow, is at once ordinary and extraordinary. She was born in Middleton, England, in 1555, of protestant parents. Possessed of good looks and full of wit and merriment, she was a charming personality. In 1571, she married (arranged) John Clitherow, a well-to-do grazier and butcher (to whom she bore two children). They lived in ‘The Shambles’. Shortly after her marriage, Margaret converted to Catholicism. Her husband remained a Protestant, but was not hostile to his wife's religion. He paid her fines for not attending Protestant church services and looked the other way when she sheltered priests in their home and educated their children in Catholicism. The Clitherow home soon became one of the main places of refuge for fugitive priests in England. Margaret had a secret cupboard with vestments, wine and bread for Mass, as well as a "priest's hole" to hide the cleric himself. In 1586, there was a crackdown on remnants of Catholicism in the North. John Clitherow was summoned and asked about the whereabouts of his son, who was studying abroad to become a Catholic priest. He angrily refused to give any information. The Clitherow home was searched, but, as usual, the priest had left through a window and the authorities found only a small group of children at ordinary lessons. Unfortunately, however, among the group was a Flemish child whose fear of the authorities showed on his face. They seized him and threatened him with a flogging; he immediately told them everything he knew about Mrs. Clitherow's Catholic activities and even showed them the secret cupboard. -
Franciscan Saints, Blesseds, and Feasts (To Navigate to a Page, Press Ctrl+Shift+N and Then Type Page Number)
Franciscan Saints, Blesseds, and Feasts (to navigate to a page, press Ctrl+Shift+N and then type page number) Saints St. Francis de Sales, January 29 ................................................ 3 St. Agnes of Assisi, November 19 ..........................................29 St. Francis Mary of Camporosso, September 20 ................24 St. Agnes of Prague, March 2 ...................................................6 St. Francis of Paola, April 2 ........................................................9 St. Albert Chmielowski, June 17 ............................................. 16 St. Francisco Solano, July 14 .....................................................19 St. Alphonsa of the Immaculate Conception, July 28........20 St. Giles Mary of St. Joseph, February 7 ................................4 St. Amato Ronconi, May 8 .......................................................12 St. Giovanni of Triora, February 7 ............................................4 St. Angela Merici, January 27 ................................................... 3 St. Gregory Grassi, July 8 ........................................................ 18 St. Angela of Foligno, January 7 ................................................1 St. Hermine Grivot, July 8 ....................................................... 18 St. Angelo of Acri, October 30 .............................................. 27 St. Humilis of Bisignano, November 25 .................................30 St. Anthony of Padua, June 13 ................................................ 16 St. -
An Erasmian Pilgrimage to Walsingham
Peregrinations: Journal of Medieval Art and Architecture Volume 2 Issue 2 1-16 2007 An Erasmian Pilgrimage to Walsingham Gary Waller State University of New York, Purchase College Follow this and additional works at: https://digital.kenyon.edu/perejournal Part of the Ancient, Medieval, Renaissance and Baroque Art and Architecture Commons Recommended Citation Waller, Gary. "An Erasmian Pilgrimage to Walsingham." Peregrinations: Journal of Medieval Art and Architecture 2, 2 (2007): 1-16. https://digital.kenyon.edu/perejournal/vol2/iss2/4 This Feature Article is brought to you for free and open access by the Art History at Digital Kenyon: Research, Scholarship, and Creative Exchange. It has been accepted for inclusion in Peregrinations: Journal of Medieval Art and Architecture by an authorized editor of Digital Kenyon: Research, Scholarship, and Creative Exchange. For more information, please contact [email protected]. Waller 1 An Erasmian Pilgrimage to Walsingham By Gary Waller Professor of Literature, Cultural Studies and Drama Studies Purchase College, State University of New York In the summer of 2006, I undertook what I will explain was an ‘Erasmian’ pilgrimage to the Shrine of Our Lady of Walsingham, in remote northern Norfolk. I did so partly for scholarly purposes, partly from nostalgia for peregrinations there in student days. What I discovered--as in the case of so many folk who longen “to goon on pilgrimages”--was an unexpected measure of the uncanny and I think that fellow peregrinators, scholars and travelers alike, might be amused by sharing my discoveries. Erasmus, who made pilgrimages to Walsingham in 1512 and 1524, traveling (as I did) from Cambridge, gave a detailed, though fictionalized, description in one of the dialogues of his Colloquies.1 He went to Walsingham when it was England’s most important medieval Marian pilgrimage site, surpassed only by the shrine of St Thomas a Becket in Canterbury as the most popular place of pilgrimage in England,. -
This Month at Country Manor: St. Patrick's Day Celebration March
March 2020 Country Manor Memory Care Name of your community * Address * Phone number * Fax number * Other information This Month at Country Manor: Celebrating March St. Patrick’s Day Irish American Heritage Month Celebration Women’s History Month March Birthday Party March 12 Movie & Popcorn March 6th & 20th St. Patrick’s Day March 17 Support Group March 23rd March 17th at 12pm The Fabulous Ones March 24th Please join us at noon Make Stress Balls for Corned Beef & Cabbage with March 31st a party at 2pm with music! March 2020 Mirthful Medicine Istanbul Not Constantinople March was declared International On March 28, 1930, the city of Constantinople, Mirth Month by self-proclaimed Turkey, changed its name to Istanbul, a “jollytologist” Allen Klein. Klein’s change famously celebrated by the Four interest in the healing power of Lads in their 1953 novelty song “Istanbul mirth came in 1974 when his young (Not Constantinople),” a song that enjoyed a wife died of liver disease. Despite resurgence in 1990 thanks to a cover by the her deteriorating health, Klein’s wife band They Might Be Giants. Why did Turkey kept her sense of humor to the end. She inspired change the name of its most important city? Klein to give up his career in the theater and In AD 330, the city, then called Byzantium, was become a crusader for the stress-relieving the world’s hub of culture and trade. Emperor benefits of humor. Constantine declared the city the capital of the Eastern Roman Empire and changed its name Whether facing sicknesses or enduring other to Constantinople. -
Easter Sunday of the Resurrection of the Lord
The Church of Saint Boniface April 4, 2021 Easter Sunday of the Resurrection of the Lord You seek Jesus of Nazareth, the crucified. He has been raised; he is not here. (Gospel) Diocese of Worcester Office of the Bishop 49 Elm street Worcester, Massachusetts 01609 Easter 2021 My dear brothers and sisters in Christ, Imagine the joy of Christ’s grieving followers gathered in the Upper Room when on Easter the Risen Lord suddenly appeared and said, “Peace be with you.” Their joy and peace at Christ’s Victory must have been unbounded as they recognized Him in their presence. But not all of Christ’s followers shared that joy. Saint Thomas, who was absent, experienced not joy but doubt. Two other disciples after hearing of Christ’s Resurrection, instead of immediately joining the others, departed Jerusalem and were downcast. Even when Jesus drew near and spoke to them of the Scriptures, they did not recognize Him. Only in the breaking of the bread (the Eucharist) did they recognize Him. Only then did they return to Jerusalem to join the disciples assembled in the Upper Room and share in the joy of Easter. On this Easter Sunday, after a year of COVID isolation, when we seek peace and joy amidst doubts and losses we can profitably reflect on the importance of gathering at the Eucharist. As Jesus came to the disciples gathered together in Jerusalem so, too, He is most present to us, not in our individual reflections upon the Scriptures, but when the Scriptures and Eucharist are celebrated at Mass. -
College Martyrs
TUTOR GROUP MARTYRS Class A – Ashley Blessed Ralph Ashley Ralph Ashley served as a cook at Douai College France. He went to Spain in 1590 and became a Jesuit Lay Brother. He returned to England in 1598 and served with Father Edward Oldcorne. He was captured in 1604 and was terribly tortured and executed. Class C – Clitherow Saint Margaret Clitherow Margaret Clitherow was a butcher’s wife in York. In 1574 Margaret became a Catholic and an active helper of the Douai priests. She also ran a Catholic school for her children and neighbours. Officers found vestments worn by priests in her house and so on 25th March 1586 she was crushed to death. She took a quarter of an hour to die. Her two sons became priests. Class J – Jones Saint John Jones John Jones was a Welshman. He appears in 1587 as a priest working among the Catholics in a Prison. This work was cut short when his disguise was discovered, and he was arrested and imprisoned at Wisbech Castle. However he did escape and made his way to the continent. He returned to England in 1592, and two years later was a prisoner once more at Wisbech. He was martyred on 12th July 1598. There was an hour’s delay in his execution because the hangman had forgotten his rope. Father Jones made use of time in prayer and addressing the crowd. Class L – Line Saint Anne Line Anne Line and her husband were both converts and though both were disinherited because of their faith they managed to live quite comfortably until 1586 when a priest was arrested whilst saying Mass in their house. -
Our Lady of Ipswich: Devotion, Dissonance, and the Agitation of Memory at a Forgotten Pilgrimage Site As Accepted for Journal of the Royal Anthropological Institute
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by St Andrews Research Repository Our Lady of Ipswich: devotion, dissonance, and the agitation of memory at a forgotten pilgrimage site As accepted for Journal of the Royal Anthropological Institute Richard D.G. Irvine Abstract: This article traces the social life of Our Lady of Ipswich, a statue taken to be destroyed during the English Reformation, and the possibility of pilgrimage in the context of dramatic urban change and loss of place memory. Arguing that iconoclasm is not an end-point, we see that the life of the image is not extinguished on the pyre, but is set into motion by conflict surrounding its significance, efficacy, and survival. Indeed, it is not simply the act of iconoclasm that animates the statue; rather, such agonistic animation is an ongoing process which involves both those who reject and those who are devoted to the image. My argument is that the potency of contemporary images of Our Lady of Ipswich relies on an active cultivation of dissonance: the consciousness of religious schism; the disjuncture between Ipswich’s historic importance and the perceived failures of twentieth-century development; and the juxtaposition between devotional pilgrimage destination and disenchanted shopping space. 0 Our Lady of Ipswich: devotion, dissonance, and the agitation of memory at a forgotten pilgrimage site Lady Lane In the county of Suffolk in the East of England, down a narrow passage at the end of one of Ipswich’s pedestrianised zones, stuck above head height on the brown brick wall of a former supermarket, is a bronze statue of the Blessed Virgin Mary cradling the infant Jesus on her knee.1 The statue marks the location of a shrine to Our Lady of Grace, closed in 1538 when church reformers took the statue of Mary from there to London to be burned. -
3 Singing from the Pulpit : Improvised Polyphony and Public Ritual In
55 3 Singing from the Pulpit : Improvised Polyphony and Public Ritual in Medieval Tuscany BENJAMIN BRAND Among the most distinctive features of late medieval churches were the screens that marked the division between the choir and the nave. Known variously as “rood screens,” “jubés ,” or “ Lettner,” they have traditionally been viewed as barriers that divided the clergy from the laity and thus accentu- ated the exclusivity of the mass and offi ce liturgies celebrated in the east end of the church. Only recently have they been recognized as facilitating com- munication between clerics and laypeople. Just as preachers delivered ser- mons in the vernacular from atop the screens, so these structures featured sculptural reliefs that depicted stories from the bible in a naturalistic style comprehensible to the laity and aptly described as a “visual vernacular.” 1 Equally important, the screens were sites of musical performances. At Notre Dame of Paris, for instance, the canons typically sang organum (i.e. polyph- ony) at High Mass from the eagle lectern situated in the middle of the choir behind (and at some distance from) the jubé . 2 On select Christological and Marian feasts, however, they fi rst processed to the crucifi x atop the screen, where as many as six of them sang a responsory verse polyphonically. 3 Th e following abbreviations denote libraries and archives: ACPist = Archivio Capitolare, Pistoia; BCIS = Biblioteca Comunale degli Intronati, Siena; BCL = Biblioteca Capitolare, Lucca; BGV = Biblioteca Guarnacci, Volterra; BRF = Biblioteca Riccardiana, Florence; BUB = Biblioteca Universitaria, Bologna. 1 J . E . J u n g , Th e Gothic Screen: Space, Sculpture, and Community in the Cathedrals of France and Germany, ca.