13 September 2020 the True Cross in the Following Manner
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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. -
Low Requiem Mass
REQUIEM LOW MASS FOR TWO SERVERS The Requiem Mass is very ancient in its origin, being the predecessor of the current Roman Rite (i.e., the so- called “Tridentine Rite”) of Mass before the majority of the gallicanizations1 of the Mass were introduced. And so, many ancient features, in the form of omissions from the normal customs of Low Mass, are observed2. A. Interwoven into the beautiful and spiritually consoling Requiem Rite is the liturgical principle, that all blessings are reserved for the deceased soul(s) for whose repose the Mass is being celebrated. This principle is put into action through the omission of these blessings: 1. Holy water is not taken before processing into the Sanctuary. 2. The sign of the Cross is not made at the beginning of the Introit3. 3. C does not kiss the praeconium4 of the Gospel after reading it5. 4. During the Offertory, the water is not blessed before being mixed with the wine in the chalice6. 5. The Last Blessing is not given. B. All solita oscula that the servers usually perform are omitted, namely: . When giving and receiving the biretta. When presenting and receiving the cruets at the Offertory. C. Also absent from the Requiem Mass are all Gloria Patris, namely during the Introit and the Lavabo. D. The Preparatory Prayers are said in an abbreviated form: . The entire of Psalm 42 (Judica me) is omitted; consequently the prayers begin with the sign of the Cross and then “Adjutorium nostrum…” is immediately said. After this, the remainder of the Preparatory Prayers are said as usual. -
13 September 2020 the True Cross in the Following Manner
13 September 2020 The True Cross in the following manner. He caused a lady of rank, who Roodmas (from Old English rood “rod” or “cross,” had been long suffering from disease, to be touched by and mas, Mass; similar to the etymology of each of the crosses, with earnest prayer, and thus Christmas) was the celebration of the Feast of the discerned the virtue residing in that of the Saviour. Cross observed on May 3 in some Christian churches For the instant this cross was brought near the lady, it and rites, particularly the historical Gallican Rite of expelled the sore disease, and made her whole. the Catholic Church. It commemorated the finding Helena took a portion of the cross back to Rome, by Saint Helena of the True Cross in Jerusalem in 355. where she had it enshrined in the chapel of her palace A separate feast of the Triumph of the Cross was (now the Basilica of the “Holy Cross in Jerusalem”). celebrated on September 14, the anniversary of the The rest of the True Cross remained in Jerusalem, in a dedication of the Church of the Holy Sepulchre. After chapel attached to the Church of the Holy Sepulchre. the Gallican and Latin Rites were combined, the Over the centuries pieces of the Cross were distributed western Church observed individually the Finding of the as relics in both the East and the West. Many were Holy Cross on May 3 and the Triumph of the Cross on captured and lost amidst the wars of possession fought September 14. -
LITURGICAL DEVELOPMENT of the MASS-Ill
LITURGICAL DEVELOPMENT OF THE MASS-Ill ALEXIUS SIMONES, O.P. FTER the Credo, the catechumens having been dismissed, the root of the service-the repetition of what Our Lord did at the Last Supper-begins. Our Lord took bread and · wine. So bread and wine must first be brought to the cele brant and placed before him on the altar. St. Justin says that "bread and a cup of wine are brought to the president of the brethren." Originally at this point the people brought up bread and wine which were received by the deacon and placed on the credence table. How ever, in the Eastern rites and in the Gallican rite a later practice of preparing the bread and wine before the beginning of the Mass grew up. Rome alone kept the original practice of offering them at this point, when they are about to be consecrated. In the Middle Ages, as the public presentation of the gifts by the people had disappeared, there seemed to be a void. This interval was fi lled up by our present offertory prayers. But even before the disappearance of this public presentation, the choir sang merely to fill up the time while the sil ent action of offering the gifts proceeded. The offertory chant is of great antiquity. Like the Introit and Communion chants, this chant was always an entire psalm in the early ages. By the time of the first Roman Ordo, the psalm was re duced to an antiphon with one or two verses of the psalm. In the Gregorian Antiphonary it is still the same. -
SHORT HISTORY of the ROMAN MASS by Michael Davies
SHORT HISTORY OF THE ROMAN MASS by Michael Davies Table of Contents: Gradual Development of Ceremonies The End of Persecutions The Gallican Rite The Origins of the Roman Rite and its Liturgical Books The Canon of the Mass Dates from the 4th Century The Reform of St. Gregory the Great Eastern and Gallican Additions to the Roman Rite A Sacred Heritage Since the 6th Century The Reform of Pope St. Pius V Not a New Mass Revisions after 1570 Our Ancient Liturgical Heritage GRADUAL DEVELOPMENT OF CEREMONIES Although there was considerable liturgical uniformity in the first two centuries there was not absolute uniformity. Liturgical books were certainly being used by the middle of the 4th century, and possibly before the end of the third, but the earliest surviving texts date from the seventh century, and musical notation was not used in the west until the ninth century when the melodies of Gregorian chant were codified. The only book known with certainty to have been used until the fourth century was the Bible from which the lessons were read. Psalms and the Lord's Prayer were known by heart, otherwise the prayers were extempore. There was little that could be described as ceremonial in the sense that we use the term today. Things were done as they were done for some practical purpose. The lessons were read in a loud voice from a convenient place where they could be heard, and bread and wine were brought to the altar at the appropriate moment. Everything would evidently have been done with the greatest possible reverence, and gradually and naturally signs of respect emerged, and became established customs, in other words liturgical actions became ritualized. -
St. Ambrose and the Architecture of the Churches of Northern Italy : Ecclesiastical Architecture As a Function of Liturgy
University of Louisville ThinkIR: The University of Louisville's Institutional Repository Electronic Theses and Dissertations 12-2008 St. Ambrose and the architecture of the churches of northern Italy : ecclesiastical architecture as a function of liturgy. Sylvia Crenshaw Schneider 1948- University of Louisville Follow this and additional works at: https://ir.library.louisville.edu/etd Recommended Citation Schneider, Sylvia Crenshaw 1948-, "St. Ambrose and the architecture of the churches of northern Italy : ecclesiastical architecture as a function of liturgy." (2008). Electronic Theses and Dissertations. Paper 1275. https://doi.org/10.18297/etd/1275 This Master's Thesis is brought to you for free and open access by ThinkIR: The University of Louisville's Institutional Repository. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of ThinkIR: The University of Louisville's Institutional Repository. This title appears here courtesy of the author, who has retained all other copyrights. For more information, please contact [email protected]. ST. AMBROSE AND THE ARCHITECTURE OF THE CHURCHES OF NORTHERN ITALY: ECCLESIASTICAL ARCHITECTURE AS A FUNCTION OF LITURGY By Sylvia Crenshaw Schneider B.A., University of Missouri, 1970 A Thesis Submitted to the Faculty of the Graduate School of the University of Louisville in Partial Fulfillment of the Requirements for the Degree of Master of Arts Department of Art History University of Louisville Louisville, Kentucky December 2008 Copyright 2008 by Sylvia A. Schneider All rights reserved ST. AMBROSE AND THE ARCHITECTURE OF THE CHURCHES OF NORTHERN ITALY: ECCLESIASTICAL ARCHITECTURE AS A FUNCTION OF LITURGY By Sylvia Crenshaw Schneider B. A., University of Missouri, 1970 A Thesis Approved on November 22, 2008 By the following Thesis Committee: ____________________________________________ Dr. -
The Historical Development of Christian Worship
300 HISTORICAL DEVELOPMENT OF CHRISTIAN WORSHIP THE HISTORICAL DEVELOPMENT OF CHRISTIAN WORSHIP. BY THE REV, A. J. MACDONALD, D.D., Rector of St. Dunstan's-in-the-West, Fleet Street. T is a mistake to suppose that Christian worship has developed I from the sacrament of the Lord's Supper, and that the central feature of worship has always been the celebration of the Eucharist. We read in the Acts that in the interval between the Resurrection and Pentecost the apostles went daily to the Temple for prayer, that is to say they continued to observe the ancient Jewish hours of prayer ; and if we read later, that they broke bread together on the first day of the week, and broke it " at home '' ; this is not evidence that the old habits of prayer, fostered by Temple and synagogue worship, were allowed to be displaced. The Eucharist in its earlier stages was a fellowship-meal, accompanied by prayers and praises, intended to conserve the social character of the Last Supper, although hallowed by a marked religious tendency. It was the Agape. In the second century, owing partly to the difficulty of catering for the growing Christian communities, the Agape fell into disuse, and the Eucharist or service of Holy Communion lost much of its original social character, and became solely an act of religious worship. This Eucharist for many decades was celebrated not more than once a week, and a survival of this practice is clearly traced in the habits of the Egyptian ascetics of the fourth and fifth centuries who did not come together for Holy Communion more than once, or sometimes twice a week. -
“Anglican Use of the Roman Rite”? the Unity of the Liturgy in the Diversity of Its Rites and Forms Hans-Jürgen Feulner
Antiphon 17.1 (2013): 31-72 “Anglican Use of the Roman Rite”? The Unity of the Liturgy in the Diversity of Its Rites and Forms Hans-Jürgen Feulner The internationally known German liturgist Balthasar Fischer († 2001) was rather far-sighted and somewhat euphoric, when, already in 1981, in connection with article 4 of the Constitution on the Sacred Liturgy, Sacrosanctum Concilium, he mentioned the ecumenical dimension of the liturgy: Nowhere does reunification any longer mean—and also not in the West—the adoption of the Roman liturgy and of specifically Catholic piety. Today one can very well imagine how the magnificent liturgy celebrated by our Anglican brothers, with some minute changes, could become a ritus legitime agnitus [lawfully acknowledged rite]; an English liturgical family among the liturgical families of the Catholic Church. With all the spiritual riches that have been amassed here in 400 years, she would join her wagon to the train of Catholic liturgies.1 On June 15, 2012, a decree of the Congregation for the Doctrine of the Faith (CDF) created the Personal Ordinariate of Our Lady of the Southern Cross2—the third Personal Ordinariate to date. This 1 Balthasar Fischer, “Liturgie oder Liturgien?”, in Trierer Theologische Zeitschrift 90 (1981) 265–275, here 273–274 (translation from German; emphasis added and my explanation of the Latin expression). Here the term “liturgical families” more probably means “rites.” 2 Holy See Press Office, “Erezione di Ordinariato Personale di Our Lady of the Southern Cross e nomina del primo Ordinario”, in Daily Bulletin (June 15, 2012): http://www.news.va/en/news/73782 (accessed 10/12/2012); Congregation for the Doctrine of the Faith, “Decree of Erection of the Personal Ordinariate of Our Lady of the Southern Cross” (June 15, 2012; Prot.N. -
Reformation History
Reformation History The Medieval Bible The idea that the Bible disappeared during the Middle Ages is an old and enduring Protestant myth. Scripture was the heart of medieval Christian life, but in ways quite different from the way we think of the Bible today. For the great medieval churchmen and women, such as Thomas Aquinas or Hildegard of Bingen, there was no higher calling than reading and interpreting scripture. For scholars, monks and mystics, commentary on the biblical texts was a contemplative act; and the many years spent studying theology at the leading universities of Paris, Oxford, and Cambridge were devoted to interpreting biblical texts. Preaching, whether in the great cathedrals or among the Dominicans in rural parishes, flourished in the late Middle Ages in both Latin and the vernacular languages, and what the people heard were accounts of the biblical stories. Without doubt, the books of Christian scripture formed the worldview of both literate and illiterate men and women of all levels of medieval society. However, if we are to enter the worlds of the Bible in the medieval period; we need to leave behind our modern idea of the Bible as a book. That conception was in many ways a creation of the Protestant Reformation. Although the culture of the Middle Ages was suffused with scripture, very few Christians encountered the biblical text as a single volume with the two testaments. Indeed, the Bible as a book originated in the medieval world and ultimately became central to the Protestant Reformation with the aid of the printing press. Nevertheless, this development in the Middle Ages was slow and largely limited to the educated elite. -
September 9, 2018
Fifteenth Sunday after Trinity September 9, 2018 At 8th and N Streets NW Washington DC Seton House 1317 8th Street NW Washington DC 20001 202-999-9934 StLukesOrdinariate.com Rev. John Vidal Pastor Mite Box Collection Rev. Matthew Whitehead Today is the second Sunday of the month, when we collect the spare Assisting Priest change you are gathering for the Building Fund. Rev. Mr. Mark Arbeen Don’t have a mite box? You can get one from the ushers after mass and Deacon start collecting. And you can always just bring up whatever spare change you have in your pocket. No contribution is too small to matter. Help us Welcome to St. Luke’s at Immaculate Conception. Build Our Future by participating in the Mite Box Collection. We are delighted to have you with us. We are a parish of the Personal Ordinariate of the Chair of Corporal Work of Mercy for September: School Supplies Saint Peter, which was established on January 1, 2012 We continue this month collecting school supplies for San Miguel by Pope Benedict XVI in response to repeated requests by Anglicans seeking to become Catholic. Ordinariate parishes Catholic School, which serves low-income youth in the DC area who are fully Catholic while retaining elements of their Anglican would not otherwise have access to a high quality private Catholic heritage and traditions, including liturgical traditions. education. This year San Miguel is particularly requesting items that will help with their athletic program and science and tech classes. Some of MASSES: Sunday—Friday, 8:30 am these items are pricey and we suggest going in with another parishioner CONFESSIONS: Sundays & Wednesdays, to purchase one. -
THE BAROQUE PAPACY Ary Papal Court, the Roman Curia and the Papal State Were Constructed
is work leads the reader into one of the most exciting chapters of the history of the papacy. It delineates the behaviour and dilemmas of ❧ Rome in the ghts against the Turks, in the irty Years’ War, and in ) the struggles with the Protestants and the numerous con icts with the éter usor Catholic States. In addition, the book describes in detail the rst real example of globalisation, namely the worldwide spread of missions, in addition to providing accounts of the formation of new religious move- – ments, Galileo’s trial and the ordeals of the Institute of the Blessed Virgin ( Mary. Furthermore, the chapters o er insights into the nature of papal nepotism, how the Roman inquisition worked, and how the contempor- THE BAROQUE PAPACY ary papal court, the Roman Curia and the Papal State were constructed. (–) Péter Tusor, PhD, DSc, was born in 1967. He is currently an Associate Professor at the Institute of History at the Péter Pázmány Catholic Uni- versity and a Research Group Leader at the Hungarian Academy of Sci- ences. THE BAROQUE PAPACY THE BAROQUE ISBN 978-88-7853-715-6 éter usor 9 788878 537156 , Sette Città Barokk pápaság.indb 2 2016.05.24. 9:52:59 Péter Tusor THE BAROQUE PAPACY (1600–1700) Sette Città 2016 Barokk pápaság.indb 3 2016.05.24. 9:52:59 All rights reserved. Reproduction in any form, storage or transcription by any means (electronic, mechanical, photocopying, recording or in any other ways, including movie, radio, television or internet) is prohibited without the written permission of the publisher. -
14-15 September 2019
14 -15 September 2019 St. Helena finding the True Cross Roodmas *, celebrated on September 14th, (more commonly This week we observe the autumnal Ember Days, which known as Holy Cross Day, or the Exaltation of the Holy always fall on the week after Holy Cross Day [September Cross) initially commemorated the Dedication of the 14th, the Feast of the Exaltation of the Holy Cross]. Ember Basilica of the Resurrection, built by St. Helena Friday this week is an obligatory day of abstinence for all (Constantine the Great's mother), in Jerusalem in A.D. members of the Ordinariate. 355; however, the true Cross was found shortly thereafter, also by St. Helena, so the two events were joined. Ember Days are three days set apart for fasting, abstinence, and prayer during each of the four seasons of the year. The The story of the finding of the True Cross, from the purpose of their introduction was to thank God for the gifts Catholic Encyclopedia : of nature, to teach men to make use of them in moderation, and to assist the needy. Possibly occasioned by the In the year 326 the mother of Constantine, agricultural feasts of ancient Rome, these seasons Helena, then about 80 years old, having journeyed [embertides] came to be observed by Christians for the to Jerusalem, undertook to rid the Holy Sepulchre sanctification of the different seasons of the year. The of the mound of earth heaped upon and around it, Ember Days are known in Latin as the quattuor anni and to destroy the pagan buildings that profaned tempora (the “four seasons of the year ”), or formerly as the its site.