58 Sentences With "liturgical prayers" | Random Sentence Generator

The main cycle of liturgical prayers takes place over four weeks.

In the Liturgy of the Hours also present, Psalm 148 is recited for Sunday Lauds in the third week.The main cycle of liturgical prayers takes place over four weeks.

6, 1984. The official opening and dedication took place on May 27, 1984.The Tree That Fell to the West, p. 165. The liturgical prayers follow the Hanafi tradition.

In the Liturgy of the Hours, Psalm 7 is recited to the Office of midday on Monday the first week.The main cycle of liturgical prayers takes place over four weeks.

On the site, Ño Remigio made a series of liturgical prayers, and blew dust into the ocean. In the next ship sailing in the great port of Rule was her husband. He had returned.

In the Liturgy of the Hours, Psalm 12 is now recited on Tuesday the first week to the Office of the middle of the day.The main cycle of liturgical prayers takes place over four weeks.

Psautier latin-français du bréviaire monastique,, 1938/2003 p. 530. In the Liturgy of the Hours, Psalm 144 is recited during Vespers on Thursday of the fourth week.The main cycle of liturgical prayers takes place over four weeks.

Psautier latin-français du bréviaire monastique Psalm 143 is currently the fourth ThursdayThe main cycle of liturgical prayers takes place over four weeks. prayer at Lauds in the Liturgy of the Hours and every Tuesday night at compline.

In the current Liturgy of the Hours, Psalm 3 is sung or recited the first Office of Readings on Sunday of the week, after the first two psalms.The main cycle of liturgical prayers takes place over four weeks.

In the liturgy of the Mass, it is recited in the 31st week on Sunday A8, and in the 31st week on Monday in even years and Tuesday in odd years.The principal cycle of liturgical prayers extends over four weeks.

Traduction par Prosper Guéranger, Règle de saint Benoît, (Abbaye Saint-Pierre de Solesmes, réimpression 2007)p46.The main cycle of liturgical prayers takes place over four weeks. Traditionally Psalms 9 and 10 were recited as the fourth and fifth Psalms of Sunday Matins.

He became highly proficient in Syriac liturgy at the age of 16 and used to sing and chant liturgical prayers and hymns in Syriac at Niranam church, and he could impress Mathews Mar Athanasius Metropolitan during one of his visits to Niranam.

Psaultier latin-français du bréviaire monastique,, 1938/2003, p. 267. In the current Liturgy of the Hours, Psalm 64 is recited or sung at the midday office on the Saturday of the second week.The main cycle of liturgical prayers takes place over four weeks.

Currently, in the Liturgy of the Hours, Psalm 34 is recited Saturday from the first and third weeks and for the holy celebrations, the median time. It is often taken to church as a responsorial psalm.The main cycle of liturgical prayers takes place over four weeks.

Psautier latin-français du bréviaire monastique, p. 117. In the 1970 reform of the Liturgy of the Hours, Psalm 100 is one of four Invitatory psalms which can introduce the daily office hours. It is recited at Lauds on Friday of the firstThe main cycle of liturgical prayers takes place over four weeks.

In the Divine Office, the psalm is said on Fridays at Prime. In the Liturgy of the Hours, with the suppression of Prime, it was reassigned the Office of the middle of the day (Terce, Sext, or None) on Friday of the third week.The main cycle of liturgical prayers takes place over four weeks.

Around 530, St. Benedict of Nursia chose this psalm to be recited for the office of prime on Thursday in the Rule of St. Benedict. In the modern liturgy, Psalm 13 is recited or sung to the Office of the mid-day Tuesday of the first week.The main cycle of liturgical prayers takes place over four weeks.

Psautier latin-français du bréviaire monastique, 1938/2003,p 519. In the current Liturgy of the Hours, Psalm 139 is recited at Vespers, but also on Wednesdays of the fourth week.The main cycle of liturgical prayers takes place over four weeks. In the liturgy of the Mass, it is played or sung for the Feast of St. John the Baptist.

In the current Liturgy of the Hours, Psalm 132 is recited at the Office of Readings on the Saturday of the first week,The main cycle of liturgical prayers takes place over four weeks. and at Vespers on the Thursday of the third week. It is separated into two parts. In the liturgy of the Mass it is read for the feast of the Assumption.

Previously, according to the rule of St. Benedict, this psalm was sung or recited on Tuesday at the office of prime.Prosper Guéranger, Règle de saint Benoît, traduction, (Abbaye Saint-Pierre de Solesmes, réimpression 2007) p46. In the Liturgy of the Hours, the psalm is recited to Lauds on Saturday of second and in the fourth week.The main cycle of liturgical prayers takes place over four weeks.

In the Liturgy of the Hours, Psalm 149 is used for Sunday Lauds of the Roman rite in the first week.The main cycle of liturgical prayers takes place over four weeks. It is also used for feasts and solemnities week. In the Eucharistic liturgy, it is the Saturday after the Epiphany or before January 7 epiphany, and at Easter, the Monday of the sixth week.

According to the rule of St Benedict around 530AD, this psalm was traditionally performed for the office of sextet from Tuesday to Saturday.Rule of Saint Benedict, translation of Prosper Gueranger, (Abbey of Saint-Pierre de Solesmes, reprint 2007)p. 46. In the Liturgy of the Hours, Psalm 124 is currently recited at the Vespers of the Monday of the third week.The main cycle of liturgical prayers takes place over four weeks.

In the Liturgy of the Hours, Psalm 138 is recited at Vespers of Tuesday of the fourth semaine.The main cycle of liturgical prayers takes place over four weeks. Moreover, in the liturgy of the Mass, it is played on the 21st Sunday of Ordinary Time of the year,The cycle of Sunday Mass readings takes place over three years. the 5th and the 17th Sunday in Ordinary Time of the year.

It is related to, but of an earlier date than, the Book of Cerne, and also to the Royal Prayerbook and the Harleian prayerbook. Like Cerne it contains the Passion narratives of the four Gospels and a collection of non-liturgical prayers, many of which relate to the Passion. The Book of Nunnaminster shares some poems with the Book of Cerne. The Book of Nunnaminster includes some decorated initials.

The cathedral can now seat approximately 1,500 parishioners. Two LCD projectors were installed in 2011 to facilitate the parishioners in the viewing of hymns, liturgical prayers and responses particularly that of the New Roman Missal, as well as witnessing the Rite of Baptism and other activities. An LCD projector has also been also installed on each side of the covered wing sections of the cathedral. Sandakan Diocese was blessed with their first priest, Rev.

According to Belarusian Jewish traveller Joseph Cherny, who visited the region in 1870, Mountain Jews of Dagestan had largely adopted Azeri cultural values and lifestyles, and even read liturgical prayers with a Tat translation and an Azeri tune. As for the Lezgian, Rutul, Tsakhur and other Nakh-Dagestani- speaking population, the Azeri language affected their cultural sphere and was a primary source for many loanwords,V. Zakirov. Comparative Lexicology of Lezgic Languages. Daguchpedgiz, 1996.

According to ancient tradition from the Middle Ages, this psalm was sung as the last psalm of the office of vespers on Monday, by the Rule of St. Benedict (530).Psautier latin-français du bréviaire monastique, (1938/2003) p. 499. In the Liturgy of the Hours now, Psalm 129 is sung or recited on the Thursday of the fourth week, and the Office of the middle of the day.The main cycle of liturgical prayers takes place over four weeks.

According to the Rule of St. Benedict (530 AD), Psalm 1 to Psalm 20 were mainly reserved for the office of Prime. According to the Rule of St. Benedict, (530) it was used on Monday, in the Prime after Psalm 1 and Psalm 25. In the Liturgy of the Hours as well, Psalm 6 is recited or sung to the Office of Readings for Monday of the first week.The main cycle of liturgical prayers takes place over four weeks.

This psalm was chosen by St Benedict towards 530, as the third psalm during the solemn office of the Sunday laudes (Rule of Saint Benedict, chapter XI10).Prosper Guéranger, Traduction par Dom (Abbaye Saint-Pierre de Solesmes, réimpression 2007) p.40. Psalm 118 (117) is now read in the liturgy of the Hours every Sunday of the first and third weeks, at the office of Sext.The main cycle of liturgical prayers takes place over four weeks.

Since the early Middle ages, this psalm was traditionally recited or sung at the Office of none during the week, specifically from Tuesday until Saturday between Psalm 126 and Psalm 128, following the Rule of St. Benedict.Prosper Guéranger, Règle de saint Benoît, (Abbaye Saint-Pierre de Solesmes, réimpression 2007) p46. During the Liturgy of the Hours, Psalm 126 is recited on the third Wednesday at vespers.The main cycle of liturgical prayers takes place over four weeks.

Small stained glass windows depicting the Passion of the Lord replaced the previous orange lanterns with illustrations of the scenes of the Passion. The old seating benches gave way to sturdy new ones, while the use of hymn books and bible leaflets were discontinued with the use of projectors and television screens displaying liturgical prayers, bible readings, hymns and announcements during mass. The church opened the new extension for viewing to the parishioners in November 2003.

Mary has a new prominence in Anglicanism through the liturgical renewals of the 20th century. In most Anglican prayer books, Mary is again mentioned by name in the liturgical prayers. Further, August 15 has come to be widely celebrated as a feast or festival in honour of Saint Mary the Virgin with Scripture readings, collect, and proper preface. Other ancient feasts associated with Mary have also been renewed, and liturgical resources offered for use on these festivals.

Traditionally, this psalm was recited or sung in monasteries during the MondayPsautier latin-français du bréviaire monastique, p. 154, 1938/2003 of matins, according to the rule of Saint Benedict of 530 AD.Règle de saint Benoît, traduction de Prosper Guéranger, (Abbaye Saint-Pierre de Solesmes, réimpression 2007). p. 46,La distribution des Psaumes dans la Règle de Saint Benoît In the current Liturgy of the Hours, it is sung or recited in the Office of Readings on Wednesday of the second week.The main cycle of liturgical prayers takes place over four weeks.

Christians' prayers were either private or liturgical. Privately they prayed every morning and evening, and many of them prayed frequently during the day—for example, at the third, sixth, and ninth hours, before meals, and before undertaking any unusual work or enterprise. The liturgical prayers were said chiefly during the reunions of the faithful to observe the vigils, or to celebrate the Agape feast and the Holy Eucharist (Mass). These Christian assemblies in Africa seem to have been modelled on the same plans as those in other countries.

During the period 1840-1940, Mota was used as a missionary lingua franca throughout areas of Oceania included in the Melanesian Mission, an Anglican missionary agency. Mota was used on Norfolk Island, in religious education; on other islands with different vernacular languages, it served as the language of liturgical prayers, hymns, and some other religious purposes. Elizabeth Fairburn Colenso translated religious material into the language. Robert Henry Codrington compiled the first dictionary of Mota (1896), and worked with George Sarawia and others to produce a large number of early publications in this language.

According to the rule of St. Benedict set to 530, this Psalm was sung or recited during the third office during the week, namely from Tuesday until Saturday, followed by Psalm 121 (120) and Psalm 122 (121) and after the offices of the Sunday and Monday were spent on Psalm 119, who is the longest among the 150 psalms.Règle de saint Benoît, traduction par Prosper Guéranger, (Abbaye Saint-Pierre de Solesmes, 2007) p46 In the Liturgy of the Hours, Psalm 120 is now recited in Vespers Monday of the fourth semaine.The main cycle of liturgical prayers takes place over four weeks.

The order is considered by the Catholic Church to be under the special protection of the Blessed Virgin Mary, and thus has a strong Marian devotion to Our Lady of Mount Carmel. As in most of the orders dating to medieval times, the First Order is the friars (who are active/contemplative), the Second Order is the nuns (who are cloistered), and the Third Order consists of laypeople who continue to live in the world, and can be married, but participate in the charism of the order by liturgical prayers, apostolates, and contemplative prayer. There are also offshoots such as active Carmelite sisters.

The Eastern Orthodox Church forbids cremation. Exceptions are made for circumstances where it may not be avoided as in when civil authority demands it, during epidemics or other similar necessary cases. When a cremation is willfully chosen for no cause considered good by the church, he or she is not permitted a funeral in the church and may also be permanently excluded from liturgical prayers for the departed. While in Orthodoxy there is no direct connection between cremation and the dogma of the general resurrection, it is seen as a violent treatment of the body after death and as such is viewed harshly..

According to the rule of St. Benedict of 530, this Psalm was assigned to the Office of none from Tuesday until Saturday, and following Psalm 127 and Psalm 128.traduction de Prosper Guéranger, Règle de saint Benoît,(Abbaye Saint-Pierre de Solesmes, réimpression 2007) p46. Currently, in the Liturgy of the Hours, Psalm 126 is recited or sung at vespers on Wednesday of the third week,The main cycle of liturgical prayers takes place over four weeks. In the liturgy of the Mass, it is read on the 30th Sunday in Ordinary Time of the year B6, the second Sunday of Advent and 5th Sunday of Lent that year.

However, she drifts > close to the opposite extreme of highlighting the ritual dissimilarity to > the point of playing down some of the common features (Rapp, p. 72-76). For > example, to refute Boswell's claims, Rapp points out that a ritual handclasp > --a central gesture of the wedding ceremony--only appears in the rite of > adelphopoiesis in two, late manuscripts. Yet elsewhere in her book, Rapp > cites early literary sources that likewise allude to a handclasp as part of > monastic pairing ritual. Radle also points out that in the liturgical prayers of both matrimony and adelphopoiesis, the respective rites speak of "a yoked partnership" (syzygos, Rapp, p.

This is probably because Breslovers try to spend at least an hour per day in hitbodedut, personal communion with God, which they often performed alone in the woods or fields, often at night, meditating and crying out to God. This was not a usual Jewish practice at the time, and was regarded with deep suspicion. Jews normally prayed indoors with a minyan, not alone in the woods. (The Breslov practice of hitbodedut is in addition to the liturgical prayers.) Moreover, when Odesser would pray in the synagogue, it was with such intense fervor that he often began to clap, dance, and spin ecstatically for hours.

According to the Rule of St. Benedict (530 AD), Psalm 1 to Psalm 20 were mainly reserved for the office of Prime. This psalm was chosen by St. Benedict of Nursia for Monday of the office of Prime, in the Rule of St. Benedict of 530 it was recited or sung between Psalm 1 and Psalm 6.traduction par Prosper Guéranger,Règle de saint Benoît, (Abbaye Saint-Pierre de Solesmes, réimpression en 2007). In the Liturgy of the Hours, Psalm 2 is sung or recited in the Office of Readings of the Sunday of the first week,The main cycle of liturgical prayers takes place over four weeks.

Saint Benedict of Nursia attributed the psalms from the Psalm 110 at the services of Vespers, in its Rule of St. Benedict set to 530AD. So this psalm was traditionally recited or sung during the solemn service of Vespers on Sunday between the Psalm 111 and Psalm 113.Règle de saint Benoît, traduction de Prosper Guéranger, Abbaye Saint- Pierre de SolesmesPsautier latin-français du bréviaire monastique, 1938/2003 p486 In ordinary Roman rite, Psalm 112 is currently the reading of the fifth Sunday in Ordinary Time. Moreover, in the Liturgy of the Hours enacted in 1970, the psalm is still recited at Vespers of Sunday's fourth weekThe main cycle of liturgical prayers takes place over four weeks.

In the history of Christianity, the African Rite refers to a now defunct Christian, Western liturgical rite, and is considered a development or possibly a local use of the primitive Roman Rite. Centered around the Archdiocese of Carthage in the Early African church, it used the Latin language. The African Rite may be considered in two different periods: The ante-Nicene period when Christians were persecuted and could not freely develop forms of public worship, and when the liturgical prayers and acts had not become fixed; and the post-Nicene period when the simple, improvised forms of prayer gave way to more elaborate, set formularies, and the primitive liturgical actions evolved into grand and formal ceremonies.

On the other hand, some branches of Christianity oppose cremation, including some minority Protestant groups and Orthodox. Most notably, the Eastern Orthodox and Oriental Orthodox Churches forbid cremation, as a custom, but not dogmatically. Exceptions are made for circumstances where it may not be avoided (when civil authority demands it, or epidemics) or if it may be sought for good cause, but when a cremation is willfully chosen for no good cause by the one who is deceased, he or she is not permitted a funeral in the church and may also be permanently excluded from liturgical prayers for the departed. In Orthodoxy, cremation is perceived by some a rejection of the dogma of the general resurrection.

Basil of Caesarea holds a very important place in the history of Christian liturgy, coming as he did at the end of the age of persecution. Basil's liturgical influence is well attested in early sources. Though it is difficult at this time to know exactly which parts of the Divine Liturgies which bear his name are actually his work, a vast corpus of prayers attributed to him has survived in the various Eastern Christian churches. Most of the liturgies bearing the name of Basil are not entirely his work in their present form, but they nevertheless preserve a recollection of Basil's activity in this field in formularizing liturgical prayers and promoting church-song.

Isidore of Seville in his writings made reference to the 'seven prayers' of the Mozarabic Mass. These are the seven major variable liturgical texts which constitute the essential prayer formulas said by the celebrant in the Mozarabic liturgy of the faithful, namely: #The Oratio Missae or Prayer of the Mass,This prayer and the two which follow it, as well as the eucharistic prayer itself has the characteristic double ending of the Mozarabic liturgical prayers, i. e., after the main body of the prayer is said the faithful respond "Amen" and the concluding clause is then said to which again the faithful respond "Amen". an opening prayer making reference to the feast being celebrated and in general character much like the Roman Collect.

This was however published in 1629 in the Latin script as a Dutch-Malay diglot. This was followed by a translation of the Gospel of Mark that was also published as a Dutch-Malay diglot in 1638 which also included translations of the Ten Commandments, the Benedictus, the Greater Doxology, the Magnificat, the Nunc dimittis, the Apostles Creed, the Lord's Prayer, and a few other liturgical prayers and canticles. This work was later published together with the translation of the Gospels of John and Luke that was done by a VOC clerk, Jan Van Hasel in 1646. Ruyl's translations were based on early Dutch translations of the Bible that were themselves based on translations of the Vulgate and Martin Luther's translation.

This version was published in 1900 by Edmund Hauler, but only just over half of the Apostolic Tradition section was preserved. A much earlier Ethiopic version translated directly from the Greek around the late 5th century, was discovered in Ethiopia in 1999 in a 13th-century, or earlier, manuscript, amongst the works in a compendium of synodical materials, known as the 'Aksumite Collection'. This version survives complete, albeit that it adds selected further material (taken from the Didache and Didascalia) before the concluding chapter 43. The text transmitted in the Aksumite Collection lacks the Anaphora of the Apostolic Tradition from Chapter 4; as this material is substantially duplicated in the Ethiopic Anaphora of the Apostles, which is recorded within a compendium of liturgical prayers elsewhere in the Collection.

They also make use of the appropriate seasonal liturgical colors, etc. Many incorporate ancient liturgical prayers and responses into the communion services and follow a daily, seasonal, and festival lectionary. Other Presbyterians, however, such as the Reformed Presbyterians, would practice a cappella exclusive psalmody, as well as eschew the celebration of holy days. Among the paleo-orthodox and emerging church movements in Protestant and evangelical churches, in which some Presbyterians are involved, clergy are moving away from the traditional black Geneva gown to such vestments as the alb and chasuble, but also cassock and surplice (typically a full length Old English style surplice which resembles the Celtic alb, an ungirdled liturgical tunic of the old Gallican Rite), which some, particularly those identifying with the Liturgical Renewal Movement, hold to be more ancient and representative of a more ecumenical past.

In the Roman Rite liturgy, this Psalm is recited, divided into its two parts, at Vespers on Wednesday of the first week of the four-week cycle,The main cycle of liturgical prayers takes place over four weeks. as well as being used often as a responsorial psalm at Mass. A New Catholic Commentary on Holy ScriptureReginald C. Fuller, Leonard Johnston, Conleth Kearns (editors), A New Catholic Commentary on Holy Scripture (Nelson 1969) says the first poem of which Psalm 27 is composed is an expression of confidence that God will bring help and of devotion to the Temple, and the second is a cry for help. Mary Kathleen Glavich's The Catholic Companion to the Psalms recounts how a woman wrote the first verses of Psalm 27 (boundless hope that God will bring rescue) on the wall of the brothel room where she was confined against her will.

Leydekker's Malay translation open to the first page of Psalms (1733)The first systematic attempt to translate the Bible into Malay was by a Dutch trader of the Dutch East India Company (VOC), Albert Cornelius Ruyl, who finished his translation of the Gospel of Matthew in 1612. The translation was published in 1629 in Enkhuizen in the form of a Malay-Dutch diglot which also included translations of the Ten Commandments, the Benedictus, the Greater Doxology, the Magnificat, the Nunc dimittis, the Apostles Creed, the Lord's Prayer, and a few other liturgical prayers and canticles. This was followed by the publication of his translation of the Gospel of Mark together with his earlier translation of Matthew in a single volume in 1638. Contemporary translations of the Gospel of John and the Gospel of Luke was being done by a VOC officer named Jan Van Hasel while a translation of the Acts of the Apostles was being done by the chaplain of Batavia, Justus Heurnius.