I was trying to find comparisons between the Roman and Byzantine Rite Liturgies, and with my limited knowledge of the Byzantine Rite, I could only really figure out the Proskomedia and the Offertory serve the same purpose despite being at completely different times but the Cherubic Hymn is seemingly sung at the time that the Offertory chant would be sung, the Antiphons seem, I think, similar to the Introit, and I think the Troparion seems an equivalent of a Collect.
The Anaphoras are in similar places, but that makes sense.
The Roman Rite (as High Mass) traditionally is:
Introit - a chant consisting of two verses, usually from the Psalms or other parts of Scripture, followed by a doxology, followed by the first verse again
Prayers at the foot of the altar - Psalm 42, followed by a confession of sins
Kyrie
Gloria in excelsis Deo
Collect - A short prayer that introduces the Mass of the day, either asking God for something, or mentioning the Saint / Feast of the day
Epistle
Gradual - A portion of a Psalm is Sung
Alleluia - Another portion of a Psalm is sung, with Alleluias at beginning and end
Sequence (only on certain Feasts) - A Hymn, Victimae paschali laudes on Easter, Veni Sancte Spiritus on Pentecost, Lauda Sion Salvatorem on Corpus Christi, Stabat Mater on Our Lady of Sorrows, Dies Irae on All Souls and Requiem Masses
Gospel
Homily
Creed
Offertory Chant - a short chant, usually from the Psalms or elsewhere in Scripture
Offertory Prayers
Secret prayer - Similar to the Collect but said silently
Preface - Starts with the Preface Dialogue "The Lord be with you" "And with thy spirit" "Lift up your hearts" "We lift them up to the Lord "Let us give thanks to the Lord our God "It is right and just" and then is followed by a chant by the Priest relating to the Sunday or Feast
Anaphora
Lord's Prayer
Fraction - Agnus Dei is sung while the Priest breaks part of the body to place into the blood
The Peace
Priest's Communion
People's Communion - Priest says "Behold the Lamb of God, behold Him Who taketh away the sins of the world." and the people reply three times " Lord, I am not worthy that Thou shouldst enter under my roof; but only say the word, and my soul shall be healed."
Ablutions - Priest washes his fingers with wine and water
Communion Antiphon - Another chant usually taken from the Psalms or Scripture
Postcommunion - Similar structure to the Collect but is thanking God for the Eucharist
Dismissal
Last Gospel - John 1
... keep reading on reddit ➡Incense sticks are far easier for me to get than loose resin incense; I know it’s not necessarily historically correct but due to my limitations I’m more interested in just making sure I can worship the gods in a reverent manner and so am wondering if it would be acceptable to use incense sticks purely from a standpoint of reverence and not wanting to offend the gods.
I posit that the correct understanding of Sacred Tradition must include not only the proper interpretation of Scripture, but also the sacred liturgy and the permanent constitution of the Church in dioceses. If Sacred Tradition only refers to matters of doctrine and morals, then we just have a really big canon of non-inerrant quasi-scriptures, and we are just Protestants+. No, Sacred Tradition must include all of the permanent fixtures of the Church which existed since the closing of the new revelation, such as the diocesan structure of the Church, and the liturgy. As such these do not fall under the category of "discipline," which is at the discretion of the hierarchy and the pope.
It is beyond the authority of the pope, or an angel, or God himself, to blot out the ordinary jurisdiction of the episcopacy. It would be an invalid act for the pope to attempt to dissolve all dioceses and govern the entire Church directly by way of vicars apostolic. The diocesan constitution of the Church is of apostolic and divine origin, and though in some ways it has disciplinary elements, it cannot be considered fungible.
The work of the Church, which is the liturgy, was once begun by the Apostles and lovingly augmented by the laity and clergy in each region under the guidance of the Holy Ghost. The liturgy is, more than all the commentaries of the doctors and Fathers, the Sacred Tradition. Likewise, it is beyond the authority of a pope, or a bishop, of God himself, to blot out it out. Some elements of the liturgy are disciplinary, but historically it has been understood that discipline can only augment, not diminish, the essence of the rite. Liturgy is peculiar in this way, among the "disciplines" of the Church, since it is only disciplinary in a metaphorical way. The traditional rites of the Church, Roman, Alexandrian, Antiochene, and their derivatives, are works of the Holy Spirit. Popes have overstepped their liturgical authority in past ages, and I think we ought to honestly concede this. But the traditional rites cannot be actually abrogated by a pope.
From Le Salon Beige (but also confirmed on the Diocese's FB page):
>Following the erection of a personal parish in Italy , I wondered which next French bishop will soon erect a personal parish in his diocese. The answer was not long in coming since I was informed that Mgr Ginoux, bishop of Montauban, has just announced that the church of Gasseras has been set up as a personal parish for the extraordinary form of the Roman rite. It is to this day entrusted to a priest of the Institute of Christ the King.
>
>Canon Cyprien Parant, of the Institute of Christ the King Sovereign Priest (Society of Apostolic Life of Pontifical Right) is appointed, with the agreement of the prior general, for three renewable years, pastor of the personal parish of Gasseras for the faithful of the diocese of Montauban attached to the extraordinary form of the Roman rite.
Canon Parant has previously served in England. You can see photos of him on a Latin Mass Society pilgrimage to Chester in 2017, where he celebrated Mass wearing the chasuble of St John Plessington, one of the 40 martyrs of England and Wales.
This is not the only new community for traditional Catholics in France to set against the departure of the FSSP from the Archdiocese of Dijon* -- two other French dioceses have invited the FSSP to administer apostolates this fall -- what is happening in Gasseras is much more striking, because personal parishes have been extremely rare in France, and indeed, all of Europe. The FSSP for example is present at over 70 locations in France and French-speaking Belgium, but not a single one of these communities is a personal parish. In North America, by contrast, the FSSP has 39 personal parishes or quasi-parishes; the Institute of Christ the King now has 15 oratories (oratories operating for our purposes here as a kind of special personal parish).
(A previous version of this post misidentified the name of the diocese. The Diocese is that of Montauban. It is in
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Well, the title is pretty self explanatory haha. I was born and raised a Roman Catholic, came back to the Church last year and here I am now! Lately I've been just really drawn to the Eastern rites, I dunno how to explain but I would love to know more about them!! I just don't know where to get started, if that makes sense 😅 There is only one Eastern parish here in my city, a Maronite one. I've been thinking about going there the next Saturday or Sunday, perhaps, maybe talk to the Father if that is possible and, overall, just visit it for the first time and possibly participate in one of their celebrations! Is there anything I should know beforehand? Any advice you could give me if you don't mind?? Also, I would love to ask if any of you could recommend any materials so I can study more about it!! Thank you a lot in advance 🙏🏻
We're going to a Roman Rite liturgy tomorrow. My one year old is very good about receiving at our church, but I'm not sure about having him receive in a Roman church. I know the priest and I'm sure he wouldn't deny him communion, but I'm concerned about the physical logistics of him receiving there.
How old were your kids before they received in a western church? How did they handle it? If they were very young, did the priest break a small portion off the host to give to them, or did he give them the entire host?
What I’m wondering is, would it be normal or possible or allowed, if someone like the SSPX or the FSSP were building a new parish, for them to build a baptism font in the floor and do it by immersion? Or is there something official and in the rubrics that makes them usually do it by pouring?
How other people view UGCC in Ukraine ?
What are your thoughts on toddlers receiving communion at the Roman rite before they have their first confession?
Would you rather have a toddler receive at the Roman rite (after talking with the priest of course), wait until after the toddler did their first confession to respect their tradition, or something else?
Here's what the more traditional ceremony looked like.
(See 23:38 until 28:03.)
In the 1962 missal, the instruction for the priest to read the Epistle and Gospel is omitted. The way this plays out in the liturgy is that the priest and the Deacon go sit down after the end of the Collects, and listen to the Subdeacon sing the Epistle.
In the pre-1962 rite, the priest is expected to read for himself all of the texts that pertain to the sacrifice of the Mass. This principle is partly observed in the 1962 missal: the priest during a Solemn Mass still has to quietly read the introit, Kyrie, Gloria, gradual, Alleluja tract, sequence (and these can be very long!), Credo, offertory verse, Sanctus, Agnus Dei, and communion verse, even though other ministers render those in chant. But, here is one of the ways 1962 Missal represents already a trend toward the "reforms": for whatever reason, the priest does NOT read the epistle and Gospel to himself.
This principle that the priest must render all the propers of the Mass personally applies only at the holy sacrifice of the Mass. For the Divine Office solemnly celebrated, or at other liturgical functions like the blessing of ashes on Ash Wednesday, candles at Candlemas, Palms on Palm Sunday, indeed the entire "dry-mass" which precedes the Mass of Palm Sunday, and also the Exsultet at Easter vigil (blessing of the Paschal candle), the priest is not required to recite quietly all the texts rendered by other ministers. Indeed to do so would be cumbersome in many of those places. But whether it's cumbersome isn't really what matters: it is the fact that the sacrifice of the Mass is the most usual ceremony to be celebrated solemnly. Vespers and Matins-Lauds, by comparison, come in at second place, but even those can only be celebrated solemnly on Sundays and greater feasts.
Since the Solemn Mass can in theory be said every day, and sometimes more than once a day, it is natural that its ceremonies would be handed down to us the most meticulously detailed and regulated of all the Church's liturgies. It also makes sense that its ceremonies would be the most dense, for the same reason. This density is evident in the "doubling" of texts, which as I said, is mostly retained in 1962, as well as in the great number of genuflections, gestures, and kisses prescribed.
In the older form, instead of going to sit after the Collects, the Deacon goes up to the Missal and turns the pages fo
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