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Others, such as the Catholic Church, do not formally use this term for the rite, but instead mean by it the act of partaking of the consecrated elements; [31] they speak of receiving Holy Communion at Mass or outside of it, they also use the term First Communion when one receives the Eucharist for the first time.
Also a part of Church teaching are the need for a special minister for the celebration of the Eucharist; and the lasting presence of Christ in the bread and the respect that should be shown to the bread. St. Ignatius of Antioch, c. 110: "Let that be considered a valid Eucharist which is celebrated by the bishop, or by one whom he appoints". [99]
In this sense, "rite" has been defined as "the whole complex of the (liturgical) services of any Church or group of Churches". [28] Between "rites" in this exclusively liturgical sense and the autonomous churches there is no strict correspondence, such as there is when "rite" is understood as in the Code of Canons of the Eastern Churches.
The rite of Dedication of a church and of the altar points out that the celebration of the Eucharist is "the principal and the most ancient part of the whole rite, because the celebration of the eucharist is in the closest harmony with the rite of the dedication of a church", and "the eucharist, which sanctifies the hearts of those who receive ...
Some rites, such as the 1637 Scottish rite and the 1789 rite in the United States, went back to the 1549 model. [47] From the time of the Elizabethan Settlement in 1559 the services allowed for a certain variety of theological interpretation. Today's rites generally follow the same general five-part shape. [48]
Within the fixed structure of the Roman-Rite Mass outlined below, the "proper" or daily-varying parts are the Scripture readings and responsorial psalm, the antiphons at the entrance and communion processions, and the texts of the three prayers known as the collect, the prayer over the gifts, and the prayer after communion. These convey themes ...
The forms used in the Latin Church for the individual celebrations can be found in the liturgical books of the Roman Rite (Roman Missal, Rituale Romanum, Book of Hours, the Ceremonial of Bishops etc. that were revised as part of the liturgical reform (and translated into the national languages). The Catholic liturgy also includes the liturgies ...
On the contrary the Western Church had for centuries only one anaphora, the Roman Canon, but it has variable parts according to the liturgical year, mainly the Preface. In other Latin rites, as in the Mozarabic Rite or the Gallican rite also the post-sanctus and the prayer after the Institution narrative till the doxology are completely variable.
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