Contents Communications/Reminders
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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). -
SAINT BASIL the GREAT ALTAR SERVER MANUAL Prayers of An
SAINT BASIL THE GREAT ALTAR SERVER MANUAL Prayers of an Altar Server O God, You have graciously called me to serve You upon Your altar. Grant me the graces that I need to serve You faithfully and wholeheartedly. Grant too that while serving You, may I follow the example of St. Tarcisius, who died protecting the Eucharist, and walk the same path that led him to Heaven. St. Tarcisius, pray for me and for all servers. ALTAR SERVER'S PRAYER Loving Father, Creator of the universe, You call Your people to worship, to be with You and each other at Mass. Help me, for You have called me also. Keep me prayerful and alert. Help me to help others in prayer. Thank you for the trust You've placed in me. Keep me true to that trust. I make my prayer in Jesus' name, who is with us in the Holy Spirit. Amen. 1 PLEASE SIGN AND RETURN THIS TOP SHEET IMMEDIATELY To the Parent/ Guardian of ______________________________(server): Thank you for supporting your child in volunteering for this very important job as an Altar Server. Being an Altar Server is a great honor – and a responsibility. Servers are responsible for: a) knowing when they are scheduled to serve, and b) finding their own coverage if they cannot attend. (email can help) The schedule is emailed out, prior to when it begins. The schedule is available on the Church website, and published the week before in the Church Bulletin. We have attached the, “St. Basil Altar Server Manual.” After your child attends the two server training sessions, he/she will most likely still feel unsure about the job – that’s OK. -
Mass Moment: Part 23 the EUCHARISTIC PRAYER (Anaphora)
5 Mass Moment: Part 23 THE EUCHARISTIC PRAYER (Anaphora). After the acclamation (the Holy, Holy, Holy), the congregation kneels while the priest, standing with arms outstretched, offers up the prayer (Anaphora) directly addressed to God the Father. This indicates even more clearly that the whole body directs its prayer to the Father only through its head, Christ. The Anaphora is the most solemn part of the Holy Sacrifice of the Mass, during which the offerings of bread and wine are consecrated as the body and blood of Christ. There are four main Eucharistic Prayers, also called Canon (I, II, III, IV). However, there are also four for Masses for Various Needs (I, II, III, IV) and two for Reconciliation (I, II). They are purely biblical in theology and in language, they possess a rich overtone from its Latin origins. It is important to note the elements that are central and uniform all through the various Eucharistic Prayers: the praise of God, thanksgiving, invocation of the Holy Spirit (also known as Epiclesis), the that is the up Christ our oblation to the Father through the Holy Spirit, then the doxology The first Canon is the longest and it includes the special communicates offering in union with the whole Church. The second Canon is the shortest and often used for daily Masses. It is said to be the oldest of the four Anaphoras by St. Hippolytus around 215 A.D. It has its own preface, but it also adapts and uses other prefaces too. The third Eucharistic Prayer is said to be based on the ancient Alexandrian, Byzantine, and Maronite Anaphoras, rich in sacrificial theology. -
Mass Coordinator Checklist for the Historic Church Before Mass • Arrive at Least 30 Minutes Prior to the Start of Mass
MC Checklist for the Historic Church October 2013 Mass Coordinator Checklist for the Historic Church Before Mass • Arrive at least 30 minutes prior to the start of Mass. • Take down the chain across the parking lot. • Unlock door of church. • Turn on interior lights and any appropriate exterior lights. • For a weekend Mass check the MC/Greeter/Usher notes (found on the Offertory table - cabinet behind pews on the left side of aisle) for any updates or changes for that Mass. • Turn the sound system on (located in the wooden cabinet in the Adoration Room). The button on the right of each box needs to be pushed in. You will know if they are both on if they turn green. Note that the button on the smaller device on top has to be pushed in for a few seconds before it turns green. • To check if they are both on properly see if the green light is on by the bottom of the microphone on the ambo. Lectionary • Turn on the fans if necessary. The switches for the fan are located in the same cabinet as the sound system. The switch to the left controls the speed of the fan. Fan Placard • Turn the altar and sanctuary lights on (switches are labeled inside the Adoration Room). • Turn the thermostat (by the sacristy door) up to 68 degrees. • For weekend Masses check the Presider’s Schedule to see who is celebrating (taped to the small refrigerator in the sacristy). If Fr. Frazier is not presiding or not has not yet arrived, get the appropriate vestments from the Parish Center and hang on the back of the door of Sacristy. -
Church and Liturgical Objects and Terms
Church and Liturgical Objects and Terms Liturgical Objects Used in Church The chalice: The The paten: The vessel which golden “plate” that holds the wine holds the bread that that becomes the becomes the Sacred Precious Blood of Body of Christ. Christ. The ciborium: A The pyx: golden vessel A small, closing with a lid that is golden vessel that is used for the used to bring the distribution and Blessed Sacrament to reservation of those who cannot Hosts. come to the church. The purificator is The cruets hold the a small wine and the water rectangular cloth that are used at used for wiping Mass. the chalice. The lavabo towel, The lavabo and which the priest pitcher: used for dries his hands after washing the washing them during priest's hands. the Mass. The corporal is a square cloth placed The altar cloth: A on the altar beneath rectangular white the chalice and cloth that covers paten. It is folded so the altar for the as to catch any celebration of particles of the Host Mass. that may accidentally fall The altar A new Paschal candles: Mass candle is prepared must be and blessed every celebrated with year at the Easter natural candles Vigil. This light stands (more than 51% near the altar during bees wax), which the Easter Season signify the and near the presence of baptismal font Christ, our light. during the rest of the year. It may also stand near the casket during the funeral rites. The sanctuary lamp: Bells, rung during A candle, often red, the calling down that burns near the of the Holy Spirit tabernacle when the to consecrate the Blessed Sacrament is bread and wine present there. -
What's It Called? Vestments the Vestments Are the Special Clothing Worn by the Clergy and Lay Assistants As They Officiate at the Various Church Services
What’s It Called? A brief explanation of the names and meanings of objects found in the church and used in the Liturgy 1 This little booklet is offered in the hope of enabling the members of this congregation to know and better understand those things we constantly use in worship. The comic name rather belies a serious intent. As inheritors of the liturgical tradition of worship, which employs the use of many objects in the conduct of our solemn worship, it seem only fitting that we should know what those objects are, why they are used (more often for convenience and practicality that any other reason), and their proper names. There are some who think that such knowledge should be avoided, as leading to obfuscation or obscurantism. I disagree. The more we know and understand, the more intelligently and un-distractedly we are able to assist in the worship of Almighty God: Father, Son, and Holy Spirit. Douglas Kornahrens Drawings by Stan Wale 2 What's It Called? vestments The vestments are the special clothing worn by the clergy and lay assistants as they officiate at the various church services. These vestments originated from the everyday dress of citizens of the Roman world in the first few centuries of the life of the church. alb The alb is the basic item of liturgical vesture and is worn by all, both clergy and laity, who participate in the Liturgy. The word comes directly from the Latin alba which means ‘white’. The garment derives from the basic garment of Roman dress which was a long white linen tunic. -
Liturgical Press Style Guide
STYLE GUIDE LITURGICAL PRESS Collegeville, Minnesota www.litpress.org STYLE GUIDE Seventh Edition Prepared by the Editorial and Production Staff of Liturgical Press LITURGICAL PRESS Collegeville, Minnesota www.litpress.org Scripture texts in this work are taken from the New Revised Standard Version Bible: Catholic Edition © 1989, 1993, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Cover design by Ann Blattner © 1980, 1983, 1990, 1997, 2001, 2004, 2008 by Order of Saint Benedict, Collegeville, Minnesota. Printed in the United States of America. Contents Introduction 5 To the Author 5 Statement of Aims 5 1. Submitting a Manuscript 7 2. Formatting an Accepted Manuscript 8 3. Style 9 Quotations 10 Bibliography and Notes 11 Capitalization 14 Pronouns 22 Titles in English 22 Foreign-language Titles 22 Titles of Persons 24 Titles of Places and Structures 24 Citing Scripture References 25 Citing the Rule of Benedict 26 Citing Vatican Documents 27 Using Catechetical Material 27 Citing Papal, Curial, Conciliar, and Episcopal Documents 27 Citing the Summa Theologiae 28 Numbers 28 Plurals and Possessives 28 Bias-free Language 28 4. Process of Publication 30 Copyediting and Designing 30 Typesetting and Proofreading 30 Marketing and Advertising 33 3 5. Parts of the Work: Author Responsibilities 33 Front Matter 33 In the Text 35 Back Matter 36 Summary of Author Responsibilities 36 6. Notes for Translators 37 Additions to the Text 37 Rearrangement of the Text 37 Restoring Bibliographical References 37 Sample Permission Letter 38 Sample Release Form 39 4 Introduction To the Author Thank you for choosing Liturgical Press as the possible publisher of your manuscript. -
St. Matthew's Church Newport Beach, California
St. Matthew’s Church Newport Beach, California Copyright © The Rt. Rev’d Stephen Scarlett, 2012 Publication Copyright © St. Matthew’s Church & School, 2012 stmatthewsnewport.com ALL RIGHTS RESERVED Cover Image: Caravaggio, Supper at Emmaus, 1606 Brera Fine Arts Academy, Milan TABLE OF CONTENTS Introduction 9-11 Chapter 1: The Creeds of the Church 13-27 Chapter 2: The Moral Law and the Gospel 29-40 Chapter 3: The Sacraments 41-53 Chapter 4: The Church and Its Symbolism 55-64 Chapter 5: Commentary on the Liturgy of the Holy Communion 65-103 Chapter 6: The Church Calendar 105-110 Chapter 7: The Life of Prayer 111-121 Chapter 8: The Duties of a Christian 123-129 INTRODUCTION HE Inquirers’ Class is designed to provide an introduction to what the church believes and does. TOne goal of the class is to provide space in the church for people who have questions to pursue answers. Another goal is that people who work their way through this material will be able to begin to participate meaningfully in the ministry and prayer life of the church. The Inquirers’ Class is not a Bible study. However, the main biblical truths of the faith are the focus of the class. The Inquirers’ Class gives the foundation and framework for our practice of the faith. If the class has its desired impact, participants will begin the habit of daily Bible reading in the context of daily prayer. The Need for An Inquirer’s Class People who come to the liturgy without any instruction will typically be lost or bored. -
Traditional Latin Mass (TLM), Otherwise Known As the Extraordinary Form, Can Seem Confusing, Uncomfortable, and Even Off-Putting to Some
For many who have grown up in the years following the liturgical changes that followed the Second Vatican Council, the Traditional Latin Mass (TLM), otherwise known as the Extraordinary Form, can seem confusing, uncomfortable, and even off-putting to some. What I hope to do in a series of short columns in the bulletin is to explain the mass, step by step, so that if nothing else, our knowledge of the other half of the Roman Rite of which we are all a part, will increase. Also, it must be stated clearly that I, in no way, place the Extraordinary Form above the Ordinary or vice versa. Both forms of the Roman Rite are valid, beautiful celebrations of the liturgy and as such deserve the support and understanding of all who practice the Roman Rite of the Catholic Church. Before I begin with the actual parts of the mass, there are a few overarching details to cover. The reason the priest faces the same direction as the people when offering the mass is because he is offering the sacrifice on behalf of the congregation. He, as the shepherd, standing in persona Christi (in the person of Christ) leads the congregation towards God and towards heaven. Also, it’s important to note that a vast majority of what is said by the priest is directed towards God, not towards us. When the priest does address us, he turns around to face us. Another thing to point out is that the responses are always done by the server. If there is no server, the priest will say the responses himself. -
Structure of the Mass Part 2
Semester Series: The Sacraments of the Church The Structure of the Mass Part TWO—The Liturgy of the Eucharist, and Dismissal Preparation of the Gifts As the Liturgy of the Eucharist begins we are seated and we perform the ritual of “preparing the gifts.” Bread and wine are brought forward to the altar, and prayers are prayed over these gifts in preparation for the calling forth of the Holy Spirit to transform them. As part of the preparation a small drop of water is placed into the wine. The water diffuses completely into the wine and cannot be separated back out, even after the wine is consecrated into the Precious Blood of Christ. This drop of water symbolizes us—we are united to the Precious Blood of Christ and cannot be separated from Him by any outward force. Romans 8 reminds us, “What will separate us from the love of Christ? Will anguish, or distress, or persecution, or famine, or nakedness, or peril, or the sword?” Once united to the saving love of Christ through His precious blood we are united to Him forever. The Anaphora—the Eucharistic Prayer —a Prayer of Grateful Thanks Once the gifts are prepared we are invited to stand and enter as a community into the Eucharistic Prayer. In imitation of the Jewish Passover, we begin this prayer by calling to mind how God has been present in our human history and experience. This prayer continues through the “Sanctus” or “Holy Holy” which is a biblical-based prayer coming directly from two parts of Scripture: • The song of praise of the angels, as recorded in Isaiah 6:3—One cried out to the other: “Holy, holy, holy is the LORD of hosts! All the earth is filled with his glory!” • The greeting of Jesus during his triumphant entry into Jerusalem: Blessed is He who comes in the Name of the Lord, Hosanna in the highest!" (Matthew 21:9) The Anaphora-the Eucharistic Prayer – A Prayer of Epiclesis and Consecration Following the Sanctus we kneel out of respect for the Words of Consecration when the bread and wine will be transformed into the Body, Blood, Soul and Divinity of Christ. -
Kiss of Peace in the Roman Rite, Antiphon 14/1 (2010), 47
1 Let Christ Give Me a Kiss 1 Sr. Joyce Ann Zimmerman, C.PP.S. Institute for Liturgical Ministry, Dayton, Ohio Only as an older child did I figure out that some of the folks I called “aunt” or “uncle” were not blood relatives at all, but were good friends of my parents whom we saw frequently. Another social convention in our home was that we kissed relatives and these close friends hello and goodbye. And maybe that’s why I considered the non-relatives part of the family: a warm, caring, secure relationship was evident from both relatives and close friends. This is what a kiss came to mean to me: a warm and welcome relationship. A kiss is an exchange between two persons, indicative of some kind of a relationship. Although much of society and the entertainment media limit the meaning of kissing to an erotic relationship, its meaning in times past and now includes more than sexual intimacy. If we are to have any understanding at all of a liturgical use of kissing, we must delve into the richness this gesture connotes. Universal Gesture, Many Meanings Kissing in one form or another seems to be a fairly universal gesture—but not always with the same meaning. Used more in the West than in the East, the Romans actually had three different Latin words for “kiss.” 2 Basium is a kiss between acquaintances, possibly linked to the Latin basis meaning foundation or basic. A kiss would be given as a social custom and perhaps used to seal an agreement. -
Aspects of Epiclesis in the Roman Mass
Aspects of Epiclesis in the Roman Mass For generations in the Roman Catholic Church the so-called Roman Rite held almost universal sway - probably from its beginnings in the early centuries and certainly through to the Second Vatican Council of the nineteen sixties. It was not that there were no other forms: the Mozarabic, the Gallican, the Ambrosian for example, some of which have managed tenuously to survive till our day. But when Latin eventually replaced Greek as the liturgical language of the Church in Rome, and a strong conservatism prevailed, so the form of the mass used in Rome gradually took precedence over other rites in the Western Church This might seem an odd quirk of history. The old Roman rite is markedly different from the ancient liturgies of the east, and even in many respects from the other western rites we have mentioned. Whereas the latter retained some of the elements of the Eastern tradition, the Church in Rome seems to have deprived itself of much of that richness. No doubt this was partly due to the adoption of Latin, with its concise precision of expression, in contrast with the greater profuseness and poetic style of the Greek liturgical language. But the differences also marked a growing divergence in theological understanding. Such differences need not, however, make for insuperable barriers now between east and west, despite the polemics of centuries. The recent liturgical and ecumenical movements have given rise to fresh insights and some change of climate. It is actually possible now to look dispassionately at the old Roman rite and to find, not surprisingly, that many of the so-called eastern emphases are not in fact wholly absent.