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A Message Came to A Maiden Young [1] Accept Almighty Father; Adeste Fideles; Adoramus te; Adoro te devote; Agnus Dei; All Glory, Laud and Honour; All of seeing, all of hearing; Alleluia! Alleluia! Praise the Lord; Alleluia! Alleluia! Sing a New Song to the Lord; Alleluia! Sing to Jesus; Alma Redemptoris Mater; Angels We Have Heard on High ...
The Book of Common Prayer allows for an alternative to the Magnificat—the Cantate Domino, Psalm 98—and some Anglican rubrics allow for a wider selection of canticles, but the Magnificat and Nunc dimittis remain the most popular. In Anglican, Lutheran, and Catholic services, the Magnificat is generally followed by the Gloria Patri.
The Song of the Theotokos (Magnificat: Luke 1:46–55); The Song of Zacharias (the Benedictus Luke 1:68–79) The Prayer of Simeon (Nunc dimittis Luke 2:29–32) Following the Song of the Three Youths and the Prayer of Simeon there are sets of hymns as well as other texts which are proper to the commemoration of the day or of the liturgical season.
Many of the contemporary artists who authored the folk music that was used in American Catholic Liturgy choose F.E.L. to be their publisher, as did Ray Repp, who pioneered contemporary Catholic liturgical music and authored the "First Mass for Young Americans", a suite of folk-style musical pieces designed for the Catholic liturgy. Repp gave an ...
The Book of Common Praise: with music for the Book of Common Prayer (1869) [57] A Church hymnal: compiled from "Additional hymns," "Hymns ancient and modern," and "Hymns for church and home," as authorized by the House of Bishops (1870) [58] The Parish hymnal: for "The service of song in the House of the Lord" (1870) [59]
The translations of "semper" as "ever shall be", and "in saecula saeculorum" as "world without end" date at least from Thomas Cranmer's Book of Common Prayer. The Catholic Church uses the same English form, but today replaces "Holy Ghost" with "Holy Spirit", [14] [15] as in The Divine Office [16] the edition of the Liturgy of the Hours used in ...
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Mental prayer was defined by John A. Hardon in his Modern Catholic Dictionary as a form of prayer in which the sentiments expressed are one's own and not those of another person. Mental prayer is a form of prayer whereby one loves God through dialogue with him, meditating on his words, and contemplating him. [9]