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Clergy always have the discretion to compose and say prayers with people as they see fit. Beardsley responded in this op ed for Church Times. Beardsley wrote. You can find the mandate for and description of that revision process on pp. As part of this revision over this past triennium and, again, specifically in response to D , a subcommittee of the SCLM created a new naming rite.

Episcopal News Service reported on this development here. The Renaming Rite was included in the approved chunk, so it has been approved for use throughout the Church by the General Convention. Lent is a period of preparation for Easter and an excellent time for the preparation of people for Baptism. It is also a period for intentional reconciliation. It is not, then, simply a time of wailing, moaning, and gnashing of teeth. It is a season of contemplation, prayer, and discernment. Its austerity—both in our personal life and in our corporate practice as a Church in the liturgy—is a way of heightening our sense of celebration when Easter finally arrives.

In order to properly feast, we humans have usually found that it is important to engage in a period of fasting. In this way the feast is all the sweeter. There are several features of the liturgy at Saint Ignatius that characterize Lent:. This way, when the Great Alleluia of the Easter Vigil is proclaimed, it has all the more impact. Kyrie and Gloria in excelsis We never sing the Glory to God Gloria in excelsis in Lent, even on Sundays and other feasts except on the March 25, when celebrating the Feast of the Annunciation.

You will also notice that instead of a complex, polyphonic setting of the Ordinary of the Mass the invariable chants , we sing the traditional plainsong melody Kyrie XVII: Kyrie salve of the Kyrie , Sanctus , and Agnus Dei. The Tract In place of the Alleluias traditionally sung right before the Gospel, we sing through-composed psalm verses, known as the Tract.

Solemn Prayer over the People It is an old tradition not to pronounce a blessing at the end of the Eucharist in Lent, but rather to say a Solemn Prayer over the People. Rather than the usual Lenten vestments, rose coloured vestments are worn, a practice that most probably originates with the mediaeval tradition of the Pope blessing roses on this day.

The liturgy is expressly not to be used as the principal liturgy of Good Friday, but rather as an additional devotion that could be enacted, with a greater or lesser elaboration throughout Lent. We use this colour for all Sunday services when Mass is celebrated of the season except on the Fourth Sunday in Lent, when we use Rose vestments and hangings, see above.


For weekday and masses in the Lady Chapel, however, we use Lenten white vestments and hangings, also known as the Lenten Array. In England and other places in Northern Europe before the Reformation the use of the Lenten Array—in which all sculpture and images were veiled in unbleached linen, often decorated in red and black with the Instruments of the Passion and other symbols—was almost universal for ferial celebrations. The Lenten Array is symbolic of the pared-down simplicity, even austerity, of the season and can be quite beautiful.

It marks a stark contrast with ferial vestments of the post-Epiphany season and the oxblood red vestments of Passiontide, not to mention the lavish white, gold and red silken vestments of Eastertide.

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It also makes a clear visual distinction between Lent and Advent. The white altar frontal in the Lady Chapel is from this period and is the work of the Warham Guild. Other images of the Lenten Array can be seen here.

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Vestments at Solemn Mass in Advent and Lent You may notice that at solemn mass during Advent and Lent, the deacon and subdeacon both wear chasubles rather than their usual dalmatic and tunicle. Only the pope, or bishop celebrating in his place, kept a chasuble on throughout Mass, changing into a different, probably silken, one when he arrived Ordo Romanus I. There seems to have developed a custom of the subdeacon retaining his chasuble to the Epistle and the deacon retaining his to the Alleluia or Tract and Gospel Amalarius of Metz records this custom in The Catechumenal Process At St.

The Bare Minimum Some may feel that their congregations lack the resources to offer a catechumenal process, but size and money are not the issue. An unbaptized adult. A sponsor for each catechumen. The sponsor should be central to the process, not an afterthought. Ideally, the role of a sponsor is not to teach content, but to serve as a model of the Christian faith who lives the content. This person should be prayerful, giving, humble, and willing to commit time and energy to listening and deepening a new friendship.

Liturgical rites in the presence of a supportive congregation. In most contexts, the catechumenal process will be a learning process not only for those directly involved, but also for everyone who hears about it. Catechumens should never be prepared anonymously, simply because nobody can be a Christian in a vacuum.

book of occasional services

Using the liturgical rites in The Book of Occasional Services create support in a congregation. Additional resources from the NAAC are also helpful. A weekly meeting. If you lack the resources to hold weekly sessions, a wise, well-trained sponsor can do the bulk of the work that would happen at a weekly meeting. Share on facebook. Share on reddit. Share on twitter. Share on email. Share on print. Leave a Reply Cancel reply. Episcopal Teacher is a publication and ministry of Virginia Theological Seminary.

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