Guide to Indexing Graduals in Cantus
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(1) Western Culture Has Roots in Ancient and ___
5 16. (50) If a 14th-century composer wrote a mass. what would be the names of the movement? TQ: Why? Chapter 3 Kyrie, Gloria, Credo, Sanctus, Agnus Dei. The text remains Roman Liturgy and Chant the same for each day throughout the year. 1. (47) Define church calendar. 17. (51) What is the collective title of the eight church Cycle of events, saints for the entire year services different than the Mass? Offices [Hours or Canonical Hours or Divine Offices] 2. TQ: What is the beginning of the church year? Advent (four Sundays before Christmas) 18. Name them in order and their approximate time. (See [Lent begins on Ash Wednesday, 46 days before Easter] Figure 3.3) Matins, before sunrise; Lauds, sunrise; Prime, 6 am; Terce, 9 3. Most important in the Roman church is the ______. am; Sext, noon; Nones, 3 pm; Vespers, sunset; Mass Compline, after Vespers 4. TQ: What does Roman church mean? 19. TQ: What do you suppose the function of an antiphon is? Catholic Church To frame the psalm 5. How often is it performed? 20. What is the proper term for a biblical reading? What is a Daily responsory? Lesson; musical response to a Biblical reading 6. (48) Music in Context. When would a Gloria be omitted? Advent, Lent, [Requiem] 21. What is a canticle? Poetic passage from Bible other than the Psalms 7. Latin is the language of the Church. The Kyrie is _____. Greek 22. How long does it take to cycle through the 150 Psalms in the Offices? 8. When would a Tract be performed? Less than a week Lent 23. -
Divine Liturgy
THE DIVINE LITURGY OF OUR FATHER AMONG THE SAINTS JOHN CHRYSOSTOM H QEIA LEITOURGIA TOU EN AGIOIS PATROS HMWN IWANNOU TOU CRUSOSTOMOU St Andrew’s Orthodox Press SYDNEY 2005 First published 1996 by Greek Orthodox Archdiocese of Australia 242 Cleveland Street Redfern NSW 2016 Australia Reprinted with revisions and additions 1999 Reprinted with further revisions and additions 2005 Reprinted 2011 Copyright © 1996 Greek Orthodox Archdiocese of Australia This work is subject to copyright. Apart from any use permitted under the Copyright Act 1968, no part may in any form or by any means (electronic, mechanical, photocopying, recording or otherwise) be reproduced, stored in a retrieval system or transmitted without prior written permission from the publisher. Enquiries should be addressed to the publisher. National Library of Australia Cataloguing-in-Publication Data The divine liturgy of our father among the saints John Chrysostom = I theia leitourgia tou en agiois patros imon Ioannou tou Chrysostomou. ISBN 0 646 44791 2. 1. Orthodox Eastern Church. Liturgy of St. John Chrysostom. 2. Orthodox Eastern Church. Prayer-books and devotions. 3. Prayers. I. Greek Orthodox Archdiocese of Australia. 242.8019 Typeset in 11/12 point Garamond and 10/11 point SymbolGreek II (Linguist’s Software) CONTENTS Preface vii The Divine Liturgy 1 ïH Qeiva Leitourgiva Conclusion of Orthros 115 Tevlo" tou' ÒOrqrou Dismissal Hymns of the Resurrection 121 ÆApolutivkia ÆAnastavsima Dismissal Hymns of the Major Feasts 127 ÆApolutivkia tou' Dwdekaovrtou Other Hymns 137 Diavforoi ÓUmnoi Preparation for Holy Communion 141 Eujcai; pro; th'" Qeiva" Koinwniva" Thanksgiving after Holy Communion 151 Eujcaristiva meta; th;n Qeivan Koinwnivan Blessing of Loaves 165 ÆAkolouqiva th'" ÆArtoklasiva" Memorial Service 177 ÆAkolouqiva ejpi; Mnhmosuvnw/ v PREFACE The Divine Liturgy in English translation is published with the blessing of His Eminence Archbishop Stylianos of Australia. -
The Offertory Our Firstfruits the Offertory
God. For in a sense when we offer our gifts at the Altar, we are actually offering ourselves. Our money is a part of ourselves, what we have earned, what we have la- bored for. And thus the offering of our possessions be- comes the offering of our very beings. But if we think of our offering in the Service as a sacrifice of ourselves, then we will also want to carry out this sacrifice in our daily lives—otherwise the offering of our possessions would be only hypocrisy. Furthermore, when we offer at the Altar, we are offer- ing in union with our Lord Jesus Christ—offering our imperfect sacrifices in union with the perfect Sacrifice of His Body and Blood, which He offered to His heavenly Father. For it is only because of His perfect Sacrifice that our sacrifices are of any value. The Offertory Our Firstfruits The Offertory Finally, our offering is to be the firstfruits of our la- bor—not what happens to be left over after all of our bills and debts have been paid. But our offering at the Altar ought to be a sacrifice of the first and the best we can give. If we Christians would consider our offerings in this way—as a fulfillment of our Royal Priesthood, a privi- lege, and a sacrifice of our firstfruits, then we would more readily offer ourselves, our bodies, and souls and I N C A R N A T E W O R D T R A C T S E R I E S all things as a living sacrifice, holy, acceptable to God - 2 4 - through Jesus Christ our Lord. -
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). -
“Paul, a Plan, & an Epistle”
Weekly Events THE LORD’S DAY Middle School youth group, Mon @6:30pm JANUARY 24, 2021 Boy Scouts, Tues @7pm Kids4Christ, Tuesday @4:30pm HS Youth Group, Weds @ 6:30pm Women’s Wednesday bible studies @9:30am Men’s Bible Study group, Thurs @6:30am Girls Basketball, Fri @ 5pm AA Meeting, Sat @7:30pm Youth Winter Calendar: Please watch this space, and our website calendar, for information on upcoming events. Possible winter retreat or day event in February being planned. • Middle school and High school youth group is up and running on Mondays and Wednesdays, with a HS bible study on Sunday evenings. Times and info can be found on our website. • We have 2 winter retreats being planned as follows: HS Ski trip on February 19-21 (location TBD) and the annual MS trip to Roundtop, March 5-6. More details will be sent out via e-letter as well as during the youth group so please stay tuned. Our Sunday school adult classes are back this Sunday. We have a ladies class led by Sandy Currin from a book called, “Life Giving Leaders”, and Dan Zagone A is leading a class on sermon discussion each week. So grab a coffee, and stay for “Paul, Plan, some good discussion after the service. Winter weather reminder: In the event that we do have snow or icy conditions this winter, and decide to cancel worship, cancellation information will be sent out an via email the morning of, and can also be found on our website, and our church & Epistle” answering machine. -
Introitus: the Entrance Chant of the Mass in the Roman Rite
Introitus: The Entrance Chant of the mass in the Roman Rite The Introit (introitus in Latin) is the proper chant which begins the Roman rite Mass. There is a unique introit with its own proper text for each Sunday and feast day of the Roman liturgy. The introit is essentially an antiphon or refrain sung by a choir, with psalm verses sung by one or more cantors or by the entire choir. Like all Gregorian chant, the introit is in Latin, sung in unison, and with texts from the Bible, predominantly from the Psalter. The introits are found in the chant book with all the Mass propers, the Graduale Romanum, which was published in 1974 for the liturgy as reformed by the Second Vatican Council. (Nearly all the introit chants are in the same place as before the reform.) Some other chant genres (e.g. the gradual) are formulaic, but the introits are not. Rather, each introit antiphon is a very unique composition with its own character. Tradition has claimed that Pope St. Gregory the Great (d.604) ordered and arranged all the chant propers, and Gregorian chant takes its very name from the great pope. But it seems likely that the proper antiphons including the introit were selected and set a bit later in the seventh century under one of Gregory’s successors. They were sung for papal liturgies by the pope’s choir, which consisted of deacons and choirboys. The melodies then spread from Rome northward throughout Europe by musical missionaries who knew all the melodies for the entire church year by heart. -
Procedures for Reverencing the Tabernacle and the Altar Before, During and After Mass
Procedures for Reverencing the Tabernacle and the Altar Before, During and After Mass Key Terms: Eucharist: The true presence of Christ in the form of his Body and Blood. During Mass, bread and wine are consecrated to become the Body and Blood of Christ. Whatever remains there are of the Body of Christ may be reserved and kept. Tabernacle: The box-like container in which the Eucharistic Bread may be reserved. Sacristy: The room in the church where the priest and other ministers prepare themselves for worship. Altar: The table upon which the bread and wine are blessed and made holy to become the Eucharist. Sanctuary: Often referred to as the Altar area, the Sanctuary is the proper name of the area which includes the Altar, the Ambo (from where the Scriptures are read and the homily may be given), and the Presider’s Chair. Nave: The area of the church where the majority of worshippers are located. This is where the Pews are. Genuflection: The act of bending one knee to the ground whilst making the sign of the Cross. Soon (maybe even next weekend – August 25-26) , the tabernacle will be re-located to behind the altar. How should I respond to the presence of the reserved Eucharist when it will now be permanently kept in the church sanctuary? Whenever you are in the church, you are in a holy place, walking upon holy ground. Everyone ought to be respectful of Holy Rosary Church as a house of worship and prayer. Respect those who are in silent prayer. -
1 Introduction Two Processions Entered Jerusalem on a Spring Day
1 Davidson College Presbyterian Church Davidson, North Carolina Scott Kenefake, Interim Senior Pastor “The Last Week” Palm Sunday March 25, 2018 Introduction Two processions entered Jerusalem on a spring day in the year 30. It was the beginning of the week of Passover, the most sacred week of the Jewish year. One was a peasant procession, the other an imperial procession. From the east, Jesus rode a donkey down the Mount of Olives, cheered by his followers. Jesus was from the peasant village of Nazareth, his message was about the kingdom of God, and his followers came from the peasant class. They had journeyed to Jerusalem from Galilee, about a hundred miles to the north. On the opposite side of the city, from the west, Pontius Pilate, the Roman governor of Idumea, Judea, and Samaria, entered Jerusalem at the head of a column of imperial cavalry and soldiers. Jesus’s procession proclaimed the kingdom of God; Pilate’s proclaimed the power of empire. The two processions embody the central conflict of the week that led to Jesus’s crucifixion. Pilate’s military procession was a demonstration of both Roman Imperial power—imagine cavalry on horses, foot soldiers, leather armor, helmets, weapons, banners, golden eagles mounted on poles, sun glinting on metal and gold. Sounds: the marching of feet, the creaking of leather, and the clinking of bridles, the beating of drums. The swirl of dust. The eyes of the silent onlookers, some curious, some awed, some resentful--and Roman Imperial Theology—they called Caesar (in this case Tiberius) “son of God,” “lord,” and “savior.” Inscriptions refer to him as … one who had brought “peace on earth.” Though unfamiliar to most people today, the imperial procession was well known in the Jewish homeland in the first century …, for it was the standard practice of the Roman governors of Judea to be in Jerusalem for the major Jewish festivals. -
Rosary for Peace
ROSARY FOR PEACE SIGN OF THE CROSS SALVE REGINA In the name of the Father, and of the Son and of the Holy Spirit. Hail, Holy Queen, Mother of mercy, hail, our life, our sweetness, and AMEN. our hope. To thee we cry, poor banished children of Eve; to thee we send up our sighs, mourning and weeping in this vale of tears. Turn We pray this rosary for world peace. Please feel free to add your own then, O most gracious Advocate, thy eyes of mercy toward us, and intentions at this time. after this our exile, show unto us the blessed fruit of thy womb, Jesus, O clement, O loving, O sweet Virgin Mary! V. We pray to the Lord. (followed by intention) R. Lord hear our prayer! V. Pray for us, O holy Mother of God. R. That we may be made worthy of the APOSTLES’ CREED promises of Christ! I believe in God, the Father almighty, creator of heaven and earth. V. Let us pray: I believe in Jesus Christ, His only Son, our Lord, who was conceived by the power of the Holy Spirit, was born of the blessed Virgin Mary, O God, whose only-begotten Son, by His life, death and resurrection, who suffered under Pontius Pilate, was crucified, died, and was has purchased for us the rewards of eternal life; grant, we beseech buried; He descended to the dead. On the third day, He rose again; Thee, that, meditating upon these mysteries of the Most Holy Rosary He ascended into heaven, and is seated at the right hand of the Father, of the Blessed Virgin Mary, we may imitate what they contain and He will come again to judge the living and the dead. -
Understanding When to Kneel, Sit and Stand at a Traditional Latin Mass
UNDERSTANDING WHEN TO KNEEL, SIT AND STAND AT A TRADITIONAL LATIN MASS __________________________ A Short Essay on Mass Postures __________________________ by Richard Friend I. Introduction A Catholic assisting at a Traditional Latin Mass for the first time will most likely experience bewilderment and confusion as to when to kneel, sit and stand, for the postures that people observe at Traditional Latin Masses are so different from what he is accustomed to. To understand what people should really be doing at Mass is not always determinable from what people remember or from what people are presently doing. What is needed is an understanding of the nature of the liturgy itself, and then to act accordingly. When I began assisting at Traditional Latin Masses for the first time as an adult, I remember being utterly confused with Mass postures. People followed one order of postures for Low Mass, and a different one for Sung Mass. I recall my oldest son, then a small boy, being thoroughly amused with the frequent changes in people’s postures during Sung Mass, when we would go in rather short order from standing for the entrance procession, kneeling for the preparatory prayers, standing for the Gloria, sitting when the priest sat, rising again when he rose, sitting for the epistle, gradual, alleluia, standing for the Gospel, sitting for the epistle in English, rising for the Gospel in English, sitting for the sermon, rising for the Credo, genuflecting together with the priest, sitting when the priest sat while the choir sang the Credo, kneeling when the choir reached Et incarnatus est etc. -
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. -
Kyrie Litany Luke D
30147332 Kyrie Litany Luke D. Rosen 30147333 (PDF) SATB Choir, Cantor, Keyboard, Guitar, Solo Instrument in C, Assembly CHORAL SERIES Kyrie Litany Verses based on Luke D. Rosen the Sarum Missal, 11th century * OSTINATO REFRAIN Lamenting ( = ca. 60) q % Capo 3: (Am) (Fmaj7) (Am/G)(Gadd9) (C) (C/F) (C/G) (Gsus4) (G) Cm A maj7 Cm/B B add9 E E /A E /B B sus4 B Soprano b b b b b b b b b b bb 3 . j 4 Œ 3 j 4 Œ 3 & bAlto4 . œ. œ 4 œ œ 4 œ œ œ. œ œ 4 œ œ ˙œ 4 œ œ œ œ œ œ ˙œ œ œ œ œ 1. Ký - ri - e, e - lé - i - son. Ký - ri - e, e - lé - i - son. 2. Chri - ste, e - lé - i - son. Chri - ste, e - lé - i - son. 3. Ký - ri - e, e - lé - i - son. Ký - ri - e, e - lé - i - son. Tenor j j œ. œ œ œ ˙ ? b 3 . œ œ œ. œ 4 œ œ ˙ Œ 3 œ œ œ 4 Œ 3 b bBass4 . œ œ œ œ 4 œ œ ˙ 4 œ 4 œ œ ˙ 4 (Dm)(Asus4) (Am/G) (F) (Gadd9) (Am) (Fmaj7) (Am/E) (Esus4/G ) Fm Csus4 Cm/B A B add9 Cm A maj7 Cm/G Gsus4/B# b b b b (U) bb 3 œ j 4 Œ 3 j 4 Œ 3 . & b 4 œ œ œœ. œ œ 4 œ œ 4 œ. œ 4 œ œ 4 . œ œ œ ˙œ œ œ œ œ œ œ œ ˙˙ ( ) 1.