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The absence of the introduction, "Deus in adjutorium", of the hymns, absolution, blessings, and of the doxology in the psalms also recall ancient times, when these additions had not yet been made. This is one of the few texts in the Roman Liturgy alluding to Christ's descent into hell. The omission of the Alleluia, and the kiss of peace is also characteristic of this mass. The omission of the kiss of peace at the Mass is probably due to the fact that that ceremony preceded the distribution of the Eucharist to the faithful and was a preparation for it, so, as communion is not given at the Mass for the Dead, the kiss of peace was suppressed.The psalms are chosen not in their serial order, as in the Sunday Office or the Roman ferial Office, but because certain verses, which serve as antiphons, seem to allude to the state of the dead. It is also a very ancient composition (see Cabrol, "La descente du Christ aux enfers" in "Rassegna Gregor.", May and June, 1909). There was a time when the Alleluia was one of the chants customary at funeral services (see Dict. Not to speak of the variety of ceremonies of the Mozarabic, Ambrosian, or Oriental liturgies, even in countries where the Roman liturgy prevailed, there were many variations.
During his walk to Golgotha, Mary followed his footsteps and was at the foot of his cross.
Yet, she had an intimate relationship with the Father, Son and Holy Spirit, so she must have turned everything over to them.
Lent is a time to become more faithful disciples of our Lord. She stayed with him during every moment of His life.
It has not the Little Hours, the Second Vespers, or the Complin. Later it was looked upon exclusively as a song of joy, and was omitted on days of penance (e.g.
In this respect it resembles the ancient vigils, which began at eventide (First Vespers ), continued during the night ( Matins ), and ended at the dawn ( Lauds ); Mass followed and terminated the vigil of the feast. Mgr Batiffol remarks that it is not of Roman origin, but it is very ancient (Hist. The distinctive character of the Mass, its various epistles, its tract, its offertory in the form of a prayer, the communion (like the offertory ) with versicles, according to the ancient custom, and the sequence "Dies Iræ" (q.v.; concerning its author see also BURIAL), it is impossible to dwell upon here. Lent and ember week), sometimes in Advent, and at all funeral ceremonies. A treatise of the eighth-ninth century published by Muratori (Liturg. vet., II, 391) shows that the Alleluia was then suppressed.
For the Ambrosian Liturgy, see Magistretti, "Manuale Ambrosianum", I (Milan, 1905), 67; for the Greek Ritual, see Burial, pp. The Office of the Dead has been attributed at times to St. du Brév.", 181-92; and for the opposing view, Bäumer-Biron, "Hist. These opinions are more probable, but are not as yet very solidly established. He alludes to the "Agenda Mortuorum" contained in a sacramentary, but nothing leads us to believe that he was its author. We find them in the fifth, fourth, and even in the third and second century. Gregory of Nyssa, Jerome, and Augustine, Tertullian, and the inscriptions in the catacombs afford a proof of this (see Burial, III, 76; PRAYERS FOR THE DEAD; Cabrol, "La prière pour les morts" in "Rev. Even in the eleventh, twelfth, and thirteenth centuries, it was recited chiefly by the religious orders (the Cluniacs, Cistercians, Carthusians ), like the Office of Our Lady (see Guyet, loc. Later it was prescribed for all clerics and became obligatory whenever a ferial office was celebrated. Pius V assigned the recitation of the Office of the Dead to the first free day in the month, the Mondays of Advent and Lent, to some vigils, and ember days.
Amalarius speaks of the Office of the Dead, but seems to imply that it existed before his time ("De Eccles. Alcuin is also known for his activity in liturgical matters, and we owe certain liturgical compositions to him; but there is no reason for considering him the author of this office (see Cabrol in "Dict. It has even been said that it was to remove the obligation of reciting it that the feasts of double and semi-double rite were multiplied, for it could be omitted on such days (Bäumer-Biron, op. Even then it was not obligatory, for the Bull "Quod a nobis" of the same pope merely recommends it earnestly, like the Office of Our Lady and the Penitential Psalms, without imposing it as a duty (Van der Stappen, "Sacra Liturgia", I, Malines, 1898, p. At the present time, it is obligatory on the clergy only on the feast of All Souls and in certain mortuary services.
A few days ago I stopped by the adoration chapel to ask Jesus what he wanted of me this Lent.
The answer came back clearly: suffer and pray alongside the one who knew and loved Jesus the most: his Blessed Mother. Mary made the journey alongside Jesus during his earthly life.
The Matins, composed like those of feast days, have three nocturns, each consisting of three psalms and three lessons; the Lauds, as usual, have three psalms (Ps.
lxii and lxvi united are counted as one) and a canticle (that of Ezechias ), the three psalms Laudate, and the Benedictus. The office differs in important points from the other offices of the Roman Liturgy.
I often think my life is filled with stress and chaos, until I look at the life of Mary and reflect on all the stress and chaos of her life even though she was the mother of God.