|
|
home | join NPM | email |
 |
 |
If you think of additional words or phrases that be added to this list, please send them in an e-mail to npmedit@npm.org.
A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | X | Y | Z A A cappella: Unaccompanied choral music. The name comes from the Italian for “chapel style,” though the full title should be “a cappella Sistina”—in the style of the Sistine Chapel, that is, unaccompanied choral music sung the way they do it at the Sistine Chapel, the papal chapel with the Vatican Palace. Acclamation: A short formula in the liturgy that is usually sung. In Roman (Latin) Rite Catholic worship, such formulas include, for example, the Gospel acclamation, the Sanctus, the memorial acclamation in the Eucharistic Prayer, and the Amen that concludes that prayer. Acolyte: From the Latinized version of a Greek word for "assistant" or "attendant," the acolyte is a person whose responsibility is to assist the priest and deacon, particularly by preparing the altar and the sacred vessels for Mass (GIRM, 98) and by serving at Mass and at other liturgies. Instituted acolytes-those appointed to this office by a bishop-may also serve as extraordinary ministers of Communion. Currently, in U.S. Catholic practice, only men preparing for the diaconate or priesthood are formally instituted as acolytes. Others performing these tasks are referred to as altar servers or as extraordinary ministers. Act of Penitence: Part of the introductory rites at Mass. The act of penitence is an admission of our sinfulness and an affirmation of divine mercy. It includes a formula of general confession, an absolution by the priest, and the Kyrie litany in one of several forms. Also known as the penitential rite. Adult Initiation: The process by which adults (people old enough and mature enough to make life decisions for themselves) become full members of the Roman Catholic Church. The process is guided by the Rite of Christian Initiation of Adults, which is a series of rituals separated by four periods of initiation-inquiry, catechumenate, election, and mystagogy-and capped (between election and mystagogy) by the celebration of the three sacraments of initiation: baptism, confirmation, and Eucharist. Advent: The four-week season that provides a bridge from one liturgical year to the next. In its first weeks, the texts of Advent continue to focus on the end of all history and the fullness of the divine reign, which are the key images in the final weeks of Ordinary Time. But then Advent shifts focus to the coming celebration of the incarnation in Christmas and its related feasts. Except at solemnities and feasts and solemn special celebrations, the Gloria is not sung during Advent. Age of Reason: The age at which a person is considered to be capable of moral decisions. Traditional theology considered seven or twelve generally to be the age at which a person could make such decisions. Agnus Dei: Latin for “Lamb of God,” it is the short litany sung at the breaking of the bread and the pouring of the cup just before the Communion procession begins. The title comes from John 1:29, and the use of this title with a petition to Christ came into Roman Rite liturgy from the Eastern Churches in about the seventh century. As in current practice, it was originally a chant that continued while all the vessels were prepared for Communion. The congregation sang at least the final part of each petition—“have mercy on us”—though in the Middle Ages, the whole litany was sung by the schola or choir. See Litany. AGO—see American Guild of Organists. Alb: From the Latin word for "white," it is the common vestment for all liturgical ministers who wear vestments. The alb has full sleeves and is a long white gown-like garment that reaches almost to the ground. Once made strictly of linen (and so called a linea in early documents), it is now made of any appropriate material. When worn by a priest or deacon for Mass, the alb is nearly completely covered by the stole and the dalmatic (for deacons) or stole and chasuble (for priests). Depending on the design of the alb, it may have an amice under it, around the shoulders, and be gathered at the waist with a cincture. Alleluia: This Latin form of the Hebrew word for “praise God” appears at various places in the liturgy, especially as part of the Gospel acclamation in every season but Lent. It was incorporated into Christian liturgy from Jewish practice and from the Scriptures, especially from the psalms. See Gospel Acclamation. Altar: From the Latin for a “high place,” it is the place, shaped somewhat like a table, where the Eucharistic Prayer is prayed and the consecrated elements are placed. The top is traditionally made of stone, though it may also be wood. Traditionally, the altar is fixed in its place (attached to the floor), though in some places moveable altars are used when the space for liturgy is shared with other activities. Altar Bell: A small bell, introduced into the liturgy when the Eucharist was celebrated behind a screen and prayed quietly, to alert the congregation when the Eucharistic Prayer had begun and when the priest elevated the host and chalice during the words of institution. While it may still be used at Mass (GIRM 150), it is not as necessary as it once was when the text and action of the Eucharistic Prayer were inaudible and invisible to the congregation. Altar Cloth: A white cloth that covers at least the top of the altar. Traditionally, this cloth extended over the sides of the altar. Cloths of other colors may also be used (for example, to reflect the liturgical seasons), but the top of the altar should normally be covered with a white cloth (GIRM 304). Ambo: Latin, from a Greek word for elevation or high place, it was the place in the church from which the Scriptures were proclaimed. Originally there was only one ambo in a church, placed in the nave, and provided with two flights of steps; one from the east (the side toward the altar) and the other from the west (toward the congregation). From the eastern steps the subdeacon (a cleric below the order of deacon, this liturgical office is no longer in existence), with his face toward the altar, read the epistle at Mass; and from the western steps the deacon, facing the people, read the Gospel. The gradual was also proclaimed by the cantor from a lower step (a gradus in Latin) of the ambo. Ambos were first introduced into churches during the fourth century and were in universal use by the ninth. Many churches used two ambos (Latin plural: ambones ), facing one another across the choir section of the church. By the fourteenth century, ambos were mostly replaced by pulpits. In current practice, "ambo" is used interchangeably with "lectern." Ambrosian Rite: A version of Roman Rite liturgy that developed in Milan when it was the western capital of the Roman Empire. Named for St. Ambrose, who was bishop of Milan from 374 to 397, this “usage” of Roman Rite liturgy was renewed and translated into Italian after the Second Vatican Council. Amen: Originally a Hebrew word of affirmation: “Yes,” “For sure.” Jesus used this word (spoken twice for emphasis) at the beginning of some of his more important statements: “Amen, amen, I say to you...” In worship, the word is used at the end of prayers, hymns, and other texts as an act of affirmation to what has been said or sung. Its most important use in Roman Catholic worship is as the final word of the Eucharistic Prayer, confirming what the priest has prayed in the name of the whole community. American Guild of Organists (www.agohq.org/home.html): The American Guild of Organists is a professional association serving people in the organ and choral music fields. Its purpose is to promote the organ in its historic and evolving roles, to encourage excellence in the performance of organ and choral music, and to provide a forum for mutual support, inspiration, education, and certification of Guild members. Amice: From the Latin word amictus (a garment that is simply tossed on), the amice is a rectangular piece of white cloth with ribbons attached to the upper corners. If required by the shape of an alb, it is worn around the shoulders to cover the top of clothes worn under the alb. Traditionally, the amice is touched to the top of the head before being placed on the shoulders because it was once worn as a hood by priests going to and from the altar for Mass. Anamnesis: From the Greek word for "remembering" or "memory," anamnesis in Christian liturgy is the act of making present by recalling. This notion appears in the psalms, when the psalmist asks God to remember the divine actions of old on behalf of the nation and therefore to continue that action today (see Psalm 25:6; Psalm 74). In Christian prayer, anamnesis evokes the present power of the paschal mystery-the salvation achieved in the dying, rising, and ascension of Jesus Christ in which this gathered assembly is participating through this liturgy. Animator: A leader of congregational song. See also Cantor. Anthem: As used today in Protestant and Episcopal worship (and sometimes in Roman Catholic circles as well), the word (which derives from a Greek word via the Saxon word "antefin") commonly refers to any short sacred choral work presented during the course of a worship service. When use of the word entered Anglican worship in the sixteenth century, it had a more specific meaning as the English version of the European religious "motet." Antiphon: A short phrase that may be repeated before and after a psalm or canticle or as a response to the verses of a psalm or canticle. In Latin liturgy, the word antiphona also identifies the verses that are sung with a psalm at three processional moments: during the entrance procession (antiphona ad introitum), at the procession with gifts (antiphona ad offertorium), and during the Communion procession (antiphona ad communionem). Antiphonal: A liturgical book containing the texts—and, eventually, when musical notation developed, the chants—for the divine office (liturgy of the hours). Some antiphonals also contained chants for Mass. Apse: From the Latin (and Greek) word for “arch,” it is a semicircle or polygon that ends an aisle or the nave of a church. Apses were frequently places where statues were placed for special devotion or where additional altars were constructed for priests’ private Masses or as places where particular groups would gather to celebrate Mass. Antiphonal singing: As used today, it usually means that two groups alternate the singing of a particular text, as when a group might divide to sing verses of a psalm or canticle. It is sometimes used (incorrectly) to identify responsorial singing. Asperges: Latin shorthand for the optional sprinkling rite at the beginning of Mass. The word comes from the Latin text that was sung in most seasons during this rite in the Tridentine Mass: “Asperges me, Domine” (“Wash me, Lord”—Psalm 51). Assembly: Everyone gathered for worship. Often used to identify the congregation, as distinct from those who have a special ministry at liturgy. B Baldachin: Also known as a “baldachino” or “baldachium,” from the late medieval name for Baghdad (the source of rich cloths), this is a domelike canopy in wood, stone, or metal erected over the altar in some churches. It is generally supported on four columns, though sometimes a baldachino may be suspended by chains from the roof. Banns (of Marriage): From an Old English verb "to summon," the banns are an announcement of a forthcoming marriage. Churches are required by canon law to publish the banns (by speaking or in print) several times before a marriage, so that people may celebrate the coming union or, if necessary, warn the pastor about possible factors ("impediments") that might prevent the marriage. Baptism: In Roman Catholic practice, the first of three sacraments of initiation into the Church (the other two are confirmation and sharing in Eucharistic Communion). In all Christian churches, the sacrament that unites a believer to the risen Christ and allows individuals to share in the redemption. Benediction: From the Latin word for “blessing,” the title is shorthand for a service centered on the reserved Eucharistic sacrament. The full title is “Eucharistic Exposition and Benediction.” At the beginning of the service, the host (consecrated bread) is taken from the tabernacle and exposed for veneration either in a ciborium or a monstrance. The sacramental presence of Christ is honored with hymns, prayers, and incense. The rite concludes with a blessing (the “benediction”) of the community by a priest or other minister who uses the exposed sacramental bread to trace the sign of the cross. Benedictus: Latin title for the Canticle of Zechariah used at morning prayer. It comes from the first word of the Latin version of this canticle. Bishop: A member of one of the three sacramental orders in the Catholic Church (bishop, priest, and deacon), the bishop is an ordained minister who serves as a representative of the apostolic faith. In this capacity, his job is to preserve the unity of a diocese in worship, doctrine, and practice and to keep the diocese in communion with all of the other churches throughout the world, especially those that are part of the Roman Catholic communion of churches united with the pope. Bishops may ordain members of the other two orders (presbyters or priests and deacons) and, in communion with other bishops, ordain a bishop. Bishops’ Committee on the Liturgy (www.usccb.org/liturgy/): A committee of the United States Conference of Catholic Bishops responsible for all liturgical issues that the whole body of Latin Rite bishops might have to deal with. Blessed Sacrament: The consecrated bread and wine, especially the consecrated bread (host) reserved in the tabernacle for Communion to the sick and personal devotional prayer. Book of the Gospels: A specially decorated ritual book that contains the text of the Gospels arranged according to the Lectionary for Mass. It is carried in procession to the place where the Gospel will be proclaimed, and it is venerated with a kiss, at the end of the Gospel, as the repository of the living Word of God. Byzantine Church: Any church that uses the forms of liturgical celebration known collectively at the Byzantine Rite. Such churches may be in communion with Rome (such as the Byzantine Catholic Church in the United States) or in communion with one of the other ancient Christian centers in the Middle East (those not in communion with Rome are called “Orthodox” churches). Byzantine Rite: All liturgies, forms for the administration of sacraments, the daily office (known in the Latin Rite as the liturgy of the hours), and the forms for various blessings, sacramentals, and exorcisms that trace their origins to the Church of Constantinople. Liturgies of the Byzantine Rite are used in almost all Orthodox churches of the Byzantine tradition and in most Eastern Catholic Churches in communion with Rome. C Cadence: A musical phrase that marks the end of a section of a musical composition or of a passage or phrase. Candidate for Reception: A person, baptized in another Christian communion, who now seeks admission to the Roman Catholic Church and who has completed preparation for reception into the communion of the Church. That rite of reception will include an affirmation of shared faith, confirmation, and sharing in the Eucharist, including Eucharistic Communion. Canon: Canon to the right of them, canon to the left of them. Not to be confused with large-bore weapons (which are spelled with a third "n"), there are several kinds of canons in liturgical-musical-ecclesiastical language. Of course, depending on your perspective, some of these may also be considered large-bore. Liturgical Canon: The First Eucharistic Prayer is also called the "Roman Canon" or the Canon of the Mass ( Canon Missae in Latin) because it provided the sole "rule" (canon) for praying the Eucharist in the Roman Rite for about fourteen centuries (from at least the sixth century through the mid-twentieth century), though parts of the text are older than that. Musical Canon: A form of musical composition in which a melody is introduced and then repeated completely in a second voice before the first voice has finished. Usually the second voice begins after the first measure of the first tune or at some other temporal distance before the first tune is completed. Additional voices may also be added. Ecclesiastical Canon: A person who lives "by the rules," specifically, a member of a "chapter" (a small community) of priests assigned to serve a cathedral or other church and to be responsible for the liturgy of that church, including daily Mass and the daily liturgy of the hours. "Canon" may also refer to a member of certain religious orders who live under a particular rule and take vows. Other Canons : Church laws- see Code of Canon Law. Canon Law: Canon law is the body of laws and regulations made by or adopted by ecclesiastical authority, for the government of the Roman (Latin) Church and its members and collected in the Code of Canon Law. (Eastern Catholic Churches in communion with Rome have a similar body of laws.) The current code was published in Latin in 1983. A “canon” is a particular law within that collection. Canon law does not replace the liturgical laws found in the various official liturgical books, as canon two clearly states: “For the most part the Code does not define the rites which must be observed in celebrating liturgical actions. Therefore, liturgical laws in force until now retain their force unless one of them is contrary to the canons of the Code.” Canopy: A covering that may be made of cloth or more solid materials. Canopies are sometimes used over altars (see, for example, baldachin) and sometimes used in processions to cover the Blessed Sacrament, a relic, or some other holy object. Canticle: A song text from the Bible that is not part of the Book of Psalms. Such canticles appear in both the First (Old) Testament and the New Testament, and they are used in the liturgy as part of the liturgy of the hours and as responsorial psalms. Canticle of Mary: One of three canticles in the Gospel according to Luke, often called the Magnificat from the first word of the Latin translation of this Greek text. The text may have existed earlier and been incorporated into Luke’s Gospel (Luke 1:46–55). It is used in the Roman Rite liturgy of the hours as the Gospel canticle for evening prayer. Canticle of Simeon: One of three canticles in the Gospel according to Luke, often call the Nunc dimittis from the first words of the Latin translation of this Greek text (Luke 2:29–32). It is used in the Roman Rite liturgy of the hours as the Gospel canticle for night prayer (compline). Canticle of Zechariah: The longest of three canticles in the Gospel according to Luke, often called the Benedictus from the first word of the Latin translation of this Greek text (Luke 1:68–79). The first part (vv. 68–75) may have existed separately as a messianic hymn of thanksgiving. The second part (vv. 76–79) identifies John the Baptist as the forerunner of Jesus. This text is used in the Roman Rite liturgy of the hours as the Gospel canticle for morning prayer. Cantor: In current Roman Catholic practice, “cantor” may mean the choir director, someone who sings what the choir would normally sing at Mass when the choir is not present, or a leader of congregational songs, acclamations, and responses. As a leader of congregational song, the cantor is sometimes called an animator. Catechumenate: An extended period of time during which catechumens are given pastoral formation and guidance in the life and faith of the Catholic Church. The catechumenate includes suitable instruction in the Church's beliefs and practices, the adoption of those beliefs and practices by the catechumens, liturgical rites that indicate a deepening union of the catechumens with the Church, and involvement of the catechumens in the apostolic and evangelical work of the Church. Assisting this process are sponsors, godparents, and the members of the community of faith. See also Catechumen, Godparent, Sponsor. Cathedral: The chief church in a diocese. While the cathedral may not necessarily be the largest church around, it is the chief church because it is the bishop’s church—the one where his cathedra (teaching chair) is located. When it is large enough, the cathedral is the site for major liturgies that affect the whole diocese, such as ordinations or the annual Chrism Mass. CCM—see Contemporary Christian Music. Cecilia (St. Cecilia): The patron saint of musicians. She lived during the fourth century and was buried in Rome in the Catacomb of Callistus. Later, her body was removed from the catacomb and placed in a basilica named for her. According to legend, on her wedding night she “sang in her heart to God alone.” Her feast, celebrated on November 22, is often the occasion for parishes and dioceses to honor their pastoral musicians. Ceremonial of Bishops: The official ritual book that describes aspects of various liturgies unique to bishops or ceremonies at which only a bishop may serve as the ordained celebrant. Chalice: From the Latin word for "cup" or "drinking vessel," the word is used to identify the cup in which the wine is placed at the Eucharist. Because of its special role as the container for the Blood of Christ, chalices are usually made of precious metals, and some are highly decorated. Chant: Unaccompanied vocal music with a single melody line that is “text-driven,” that is, the music is designed to deliver a text, so its stresses usually accord with the accents of the words. Chant may be very simple (e.g., a psalm tone) or very elaborate (e.g., the introits, graduals, and Communion chants of the Gregorian repertoire). Chasuble: From the Latin word for “little house,” the chasuble is the outermost vestment worn by a bishop or priest at Mass. Originally shaped like a poncho that covered the person from shoulders to shoes, with a hole in the middle for the head, the chasuble is now cut away on the sides, to make it easier to wear during the liturgical action. The color of the chasuble is usually the liturgical color of the feast or event. Children, Initiation of: Children are brought into the communion of the Church in two ways. If they have not been baptized as children but have reached the use of reason and are old enough to be catechized, children follow an adapted form of the pattern and process laid down in the Rite of Christian Initiation of Adults . Otherwise, they are baptized as infants and, at appropriate ages, celebrate the sacrament of confirmation and share fully in Eucharistic Communion. Chironomy: Choir direction using hand movements to indicate melodic curves and rhythmic emphases. Usually used to identify choir direction of chant. Choir: A trained group of singers who perform during worship. They usually sing a specialized repertoire or support the singing of the rest of the liturgical assembly. As a space within the church, the choir is a space traditionally reserved for clerics or other representatives of the community who chant the daily prayer of the church—the liturgy of the hours or the divine office as well as Mass. The space traditionally separates the altar area from the area for the congregation, and the pews or seats in this space face one another to promote the chanting back and forth of alternate verses of the psalms and canticles in the various hours of daily prayer. Choristers Guild (www.choristersguild.org): Choristers Guild is a Christian organization that assists leaders of communities and choirs to nurture the spiritual and musical growth of children and youth. It provides training and educational opportunities and publishes appropriate music, periodicals, and educational materials. Chrism Mass: A Mass celebrated once a year by the bishop, clergy, and baptized members of a diocese during which the oils used in sacramental celebrations (oil of catechumens and oil of the sick) are blessed and sacred chrism—used for baptism, confirmation, ordination, and the dedication of altars and churches—is consecrated. Traditionally celebrated on Holy Thursday, it may be celebrated on some other day during Holy Week between Palm Sunday of the Lord’s Passion and the beginning of the Triduum on Holy Thursday evening. Christmas: A combined form of “Christ’s Mass,” the major celebration in Western Christianity of Christ’s incarnation. This celebration on December 25—nine months after the Solemnity of the Annunciation on March 25—focuses on the historical birth of Jesus, a human being who is also the Second Person of the Trinity. (Note that the Church does not treat Christmas as “Jesus’ birthday” but as a celebration of the mystery that, in his person, Jesus combines humanity and divinity.) This mystery is expressed in a key phrase of the Nicene Creed: “By the power of the Holy Spirit he was born of the Virgin Mary and became man.” (We bow at this phrase when the creed is proclaimed during Mass.) See also Christmas Season, Epiphany. Christmas Season: A set of feasts and solemnities that celebrate aspects of the incarnation. The season runs from Christmas (December 25) through the Feast of the Baptism of the Lord in mid-January. It includes the Feast of the Holy Family; the Solemnity of Mary, Mother of God; and the Solemnity of the Epiphany. Code of Canon Law—see Canon Law. Ciborium: A container for the consecrated host when it is reserved in the tabernacle or carried from the tabernacle. Plural: ciboria. Cincture: A long knotted cord (sometimes a long strip of cloth) used to tie an alb at the waist. Clergy: From the Greek word for “heritage,” based both on the ancient process of selection (“casting lots” or placing pottery shards in a particular pile) or the assignment of special responsibilities for worship to the tribe of Levi as their heritage (see Numbers 1:48–54), this is the generic term used to describe the formal religious leadership within a given religious tradition. In Roman Catholic practice, clerics are those who have been ordained. Common of the Mass—see Order of Mass. Compline—see Night Prayer. Confirmandi: Candidates for sacrament of confirmation who have completed the formation process and have been accepted by the Church. From the Latin for "those to be confirmed." Confirmation: The second sacrament of initiation, following baptism. In confirmation, the minister of the sacrament (bishop or priest) invokes the power of the Holy Spirit to strengthen the person being confirmed for a life of Christian witness. It is not the “sacrament that bestows the Holy Spirit,” since the Spirit is at work in all the sacraments and in the whole of the Church’s life, but it is the sacrament that focuses on a particular role of the Holy Spirit in Christian life. In the Eastern Churches, it is always administered as part of a unified rite of initiation that begins with baptism and concludes with Eucharistic Communion. In the Western Churches, it is sometimes celebrated as part of such a unified rite or, if the person to be confirmed was baptized as an infant, for example, it is celebrated separately when the person is old enough to understand what’s going on. Congregation: In the liturgy, that part of the liturgical assembly which has no specialized ministry—the people whose sole responsibility in the liturgy is “conscious, active, and full participation... in body and mind, a participation burning with faith, hope, and charity, of the sort which is desired by the Church and demanded by the very nature of the celebration, and to which the Christian people have a right and duty by reason of their Baptism” (General Instruction of the Roman Missal, 18). Congregation for Divine Worship: Full title: Congregation for Divine Worship and the Discipline of the Sacraments. The Congregation is part of the Vatican Curia (official offices of the Roman Catholic Church). It oversees the publication of official Latin texts of the various rites (called editiones typicae “typical” or “standard” editions) and translations of those texts prepared for liturgical use. It also responds to questions of interpretation of the guidelines for worship and of the canon and liturgical law that deals with the Church’s liturgical life. The Congregation grants indults and dispensations from certain aspects of international liturgical law when conferences of bishops or individual bishops request those. Consecration at Mass—see Words of Institution. Contemporary Christian Music: A generic name for contemporary popular music that emerged out of the evangelical Protestant tradition and the Jesus Movement of the 1970s. While the lyrics focus on matters associated with the Christian faith, the music is derived primarily from country (Nashville) sounds and, in some instances, various forms of rock. While not originally intended for use in worship, some forms of contemporary Christian music have been incorporated into Protestant and Catholic worship. This is especially the case with “praise music” or “praise anthems.” Contemporary Ensemble: A liturgical music ensemble that incorporates voices and various instruments not a part of traditional Catholic liturgical music, such as pianos, drums, electronic keyboards, and other instruments. While some contemporary ensembles use a repertoire limited to contemporary compositions (usually music composed since the 1970s for such ensembles), many others do not restrict their repertoire to such compositions but use music from the whole treasury of sacred music—from chant, hymnody, and choral music. Cope: Not to be confused with the ability to do something (“Yeah, I can cope with that”), this word comes from the Latin word for cape and is a liturgical vestment that looks like a full-length cape, open at the front and fastened with a clasp or hook. Worn over an alb and stole, it adds dignity to the presence of a priest or deacon at services like Benediction. Corporal: Not to be confused with a military rank, this word comes from the Latin adjective for something pertaining to a body. The liturgical corporal is a square white linen cloth on which the bread (in a paten) and wine (in a cup or chalice) are placed in preparation for the Eucharistic Prayer. The corporal is placed on top of the white altar cloth, usually during the preparation of the gifts at Mass. Credence Table: A small work table, kept to one side of the sanctuary area and even out of sight of the congregation, on which various things are kept which are to be used at Mass. The chalice and related cloths (corporal, purificator) are kept here before they are placed on the altar, as are the extra vessels to be used for distribution of Communion to the faithful, the vessels used to wash the priest’s hands, and other necessary items. The name comes from a medieval Latin word which has roots in the old Latin word for belief (to “give credence to”). Creed: A formal statement of doctrine, usually approved by a council of bishops. The major creeds in use in Roman Catholic liturgy are the Apostles’ Creed—an early baptismal creed—and the Nicene Creed—approved by the Council of Nicaea in 325, revised by the First Council of Constantinople in 381, and (in Roman Catholic use) modified by the Second Council of Lyon in 1274 to include the “filioque” clause (affirming that the Holy Spirit proceeds from the Father and the Son). Cult: Though often used negatively as a name for a cohesive group of people devoted to beliefs or practices that the surrounding culture or society considers to be far outside the mainstream, the original meaning of the word, derived from the Latin word cultus (a work, cultivation, or act of honor) is used more neutrally to name a set of rituals based on a system of beliefs. D Dalmatic: A long-sleeved tunic (loose-fitting garment that reaches to the knees) worn by a deacon. Based on clothing worn in the Byzantine Empire, the dalmatic is a liturgical vestment that serves as the deacon’s outer garment and usually matches the bishop’s or priest’s chasuble in color and decoration. Dance, Liturgical: There are many references in the First (Old) Testament to the use of dance in worship. Miriam danced in thanksgiving before the Israelites as they were delivered at the Sea (Exodus 15:20–21), and people were exhorted to praise God with “dancing, making melody to him with timbrel and lyre” (Psalm 149:3), and to “praise God with timbrel and dance” (Psalm 150:4). The types of dance used in Israelite society included the circular or ring dance as well as the processional dance. These were often used to celebrate specific events, as when David and the people of Israel danced before the Ark of the Lord (2 Samuel 6:14). While there is some evidence that formal and stylized dance were also part of early Christian worship, there was strong opposition to any uncontrolled movement, and dance soon became reduced to processional movement and formal gestures and postures (standing, sitting, kneeling, raising arms in prayer, bowing), with some round or circle dances performed by the clergy on special occasions. In the liturgical renewal of the twentieth century, dance was re-introduced into worship, but it was often used more as performance than as congregational movement, and so it was discouraged by the Vatican except in those cultures for which dance is a common—and communal—form of cultic expression. Deacon: A member of one of the three sacramental orders (deacon, priest, bishop). The ministry of the deacon in the Roman Catholic Church is described as one of service in three areas: the Word, the altar, and charity. The deacon's ministry of the Word includes proclaiming the Gospel at the Eucharist, preaching, and teaching. His ministry at the altar includes various parts of the Mass that are proper to the deacon. The ministry of charity involves service to the poor and marginalized and working with parishioners to help them become more involved in such ministry. Deacons, like priests and bishops, are “ordinary ministers” of the sacrament of Baptism; they may also serve, like priests and bishops, as the Church's witness at the sacrament of matrimony. Deacons may preside at funerals, celebrations of the liturgy of the hours, and various services such as Eucharistic exposition and benediction, and they may give blessings. They may not grant sacramental absolution, anoint the sick, or preside at Mass. Diocese: An administrative division of the Church. A diocese is usually a particular territory with clearly defined boundaries in which the people are governed and served by a bishop and in which certain services are provided that cannot be provided by a parish. Some dioceses, such as the U.S. Military Ordinariate or the Opus Dei Prelature, are set up for particular groups of people and not for a particular territory. Divine Liturgy: In the Byzantine Christian tradition and some other Eastern traditions, the title for the celebration of the Eucharist. The most common form of this ritual in the Byzantine tradition is the Divine Liturgy of St. John Chrysostom, used on most Sundays and holy days as well as on some weekdays. (Unlike the tradition of the Roman Rite, the Byzantine tradition does not celebrate the Eucharist on most weekdays.) The Divine Liturgy of St. Basil the Great is used in Byzantine churches during Great Lent, on the vigils of Easter, Christmas, and Theophany (Epiphany), and on the feast of St. Basil. Both forms are related to the Divine Liturgy of St. James of Jerusalem, traditionally attributed to the first bishop of Jerusalem. The Divine Liturgy of the Presanctified Gifts, used during Holy Week, is a celebration of vespers with a Communion service. Divine Mercy Sunday: An alternative name for the Second Sunday of Easter, added to the liturgical calendar in 2000. In a series of visions, Sister Faustina Kowalski (1905-1938, declared a saint by Pope John Paul II in 2000) came to embrace an image of Jesus as divine mercy. According to Faustina's visions, Christ told her to name the Second Sunday of Easter the Feast of Divine Mercy and to promise that anyone who confessed sins in preparation for that day and received sacramental Communion on that day would receive "complete forgiveness of sins and punishment"-a "complete pardon." This promise is the positive side of the Church's requirements that everyone in serious sin go to confession at least within a year of the sin and that everyone able to share in sacramental Communion should do so at least once a year, preferably within the Easter Season. The prayers and other acts associated with the Divine Mercy devotion may be prayed on that day, but they should not be incorporated into parish Masses. Divine Office—see Liturgy of the Hours. Doxology: Greek for “a word [or “song”] of praise,” it identifies formulas—usually Trinitarian—that conclude prayers and, in the liturgy of the hours, psalms and canticles. Some hymns also contain a final doxological verse. The “short” doxology, in its most familiar form, is: “Glory to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and will be for ever.” Another fairly short doxology concludes the Eucharistic Prayer: “Through [Christ], with him, in him, in the unity of the Holy Spirit, all glory and honor is yours, almighty Father, for ever and ever.” The Gloria is a longer doxology. A non-Trinitarian doxology follows the Lord’s Prayer at Mass: “For the kingdom, the power, and the glory are yours, now and for ever.” E Easter: The English name for the celebration of the resurrection of Jesus, the most important feast in the calendar. In most languages, the day is usually named by some variation of “Pascha” (from the Hebrew “Pesach,” Passover). The origin of the word in English and German (Ostern) is uncertain, but it may refer to Eostre, a Celtic goddess of spring, for whom the month of the spring equinox (April) was named in English and German (Eostremonat and Ostaramanoth). The date of Easter is determined, with some modifications, by the date of Passover. Easter is always celebrated on the first Sunday following the first full moon after the spring equinox, but there is some variation among the churches on how that date is computed. Easter Season: The fifty days (more or less) between Easter Sunday and Pentecost. It is designed to be an extended celebration of the resurrection of Christ. Easter Vigil: The major celebration of Easter that concludes the Paschal Triduum. It is celebrated after darkness on Holy Saturday but before dawn on Easter. The Vigil has four major parts: the service of light, focused on the lighting of the Paschal Candle as the symbol of the risen Christ bringing light to the world; the liturgy of the Word, in which several readings trace the history and meaning of salvation; the liturgy of initiation, in which new members are baptized and confirmed and the whole community renews its baptismal commitment; and the liturgy of the Eucharist, in which all the baptized commit themselves once more to live in Christ and share in the sacramental presence of the risen Christ. Eastern Catholic Churches: Those Catholic churches in communion with the bishop of Rome who follow rituals, law, and other practices that differ from those of the Roman (Latin) Rite. They are called “Eastern” because their ritual practices and law are related to ancient Christian centers (also called partriarchates) that were located in the eastern half of the Roman Empire, particularly in the areas known to day as the Middle East and Far East. There are twenty-one Eastern Catholic Churches. The Coptic and Ethiopian Churches are derived from the patriarchate of Alexandria in Egypt. The Maronite Church descends from the patriarchate of Antioch in Syria, as do the Syrian, Chaldean, Malabar, and Malankar Churches. (The last two are centered in India.) Byzantium (Constantinople, today’s Istanbul), once the capital of the Eastern Roman Empire, is the patriarchate from which fourteen Catholic churches descend: Belarusan, Bulgarian, Greek, Hungarian, Italo-Albanian, Krizevci, Melkite, Romanian, Russian, Rusyn (Ruthenian, (known as the “Byzantine Catholic Church” in the United States), Slovak, Ukrainian, Armenian, and Georgian. Many of these Catholic churches have parallel communities in the Orthodox Churches. Ecumenical Councils: A church meeting convoked by a pope that draws representative bishops from the whole world (“ecumenical” comes from a Greek word meaning “worldwide”) and whose decisions are intended to be binding on all Christians. The Roman Catholic Church recognizes twenty-one ecumenical councils, beginning with Nicaea I (325) and ending with the Second Vatican Council (1962–1965). Other churches, particularly the Orthodox Churches, acknowledge the early ecumenical councils (Nicaea I, Constantinople I, Ephesus, Chalcedon) but not later ones. The first ecumenical council convoked in the West, without the participation of the Eastern bishops who had separated from Rome, was Lateran Council I (1123). Elect: As used in churchspeak, "elect" may refer either to the saints in heaven or to those adults and children old enough to be catechized, who have completed the catechumenate in the process of initiation and are chosen ("elected") to share in the sacraments of baptism, confirmation, and Eucharist. See also Catechumen, Catechumenate, Initiation. Election, Rite of: The second step in adult initiation, preceded by the catechumenate and followed by the celebration of the sacraments of initiation. The rite of election usually takes place at the beginning of Lent, often at the cathedral, and the bishop is the usual presider at this rite. The ritual is also called the "enrollment of names" because one of the key parts of the ceremony occurs when the candidates write their own names in the Book of the Elect, which contains the names of those who have been chosen by the Church for initiation. Elevation at Mass: The showing of the consecrated bread and wine after the words of institution are spoken or chanted over each element. This gesture, intended to evoke a reverent response from the people, is a simple showing in the present Order of Mass, though at some points in history it was a major moment in which the host and the chalice were held aloft for several minutes while bells rang. Embolism: From the Latin for an “insertion,” an expansion of the final petition of the Lord’s Prayer spoken or sung aloud by the priest. It begs on behalf of the entire community of the faithful deliverance from the power of evil. The people respond with a doxology: “For the kingdom, the power, and the glory...” Ensemble: A group of music ministers that usually includes both voices and instruments. Many ensembles use the piano as a central instrument and include other instruments such as guitars, drums, string instruments, and brass. Entrance Chant: The first song of the Mass. According to the General Instruction of the Roman Missal (numbers 47–48), the entrance chant begins as the priest enters the liturgical assembly with the deacon and ministers while everyone else stands. “The purpose of this chant is to open the celebration, foster the unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical season or festivity, and accompany the procession of the priest and ministers.” This first song may be sung in several ways—“alternately by the choir and the people or in a similar way by the cantor and the people, or entirely by the people, or by the choir alone.” In the dioceses of the United States of America there are several options for the text and music of the entrance chant: one of the official texts (in an official setting or another musical setting) from one of the liturgical books (the Roman Missal, Graduale Romanum, or Simple Gradual); a song from a collection of psalms approved by the conference of bishops or by a diocesan bishop; or a “suitable liturgical song” approved by the conference of bishops or a diocesan bishop. Epiclesis: Transliteration of the Greek word for “calling down,” an invocation of the Holy Spirit, often expressed by an extension of hands over the person or object to be consecrated by the Spirit. With the exception of Eucharistic Prayer I (the Roman Canon), in the Eucharistic Prayer, there are two epicleses (plural): the epiclesis over the bread and wine before the words of institution, expressed by the priest holding his hands together, palm down, over the elements as he prays, and an epiclesis over the people (not accompanied by this gesture). Every current Catholic sacramental liturgy includes an epiclesis, and most include the “imposition of hands” in some form. Epiphany: Based on the Greek word for “showing” or “appearance.” The Solemnity of the Epiphany is a key celebration of the Christmas Season (it is the major celebration of the incarnation in the Eastern Catholic and Orthodox Churches). Originally celebrated on January 6, twelve days after Christmas, it is now celebrated in the Latin Rite on the Sunday after the first Saturday in January. The focus of this feast in Western Christianity is on the appearance of the magi and Christ’s revelation to the nations. Other themes have included Christ’s baptism by John (now celebrated as the final feast of the Christmas Season) and the wedding feast at Cana, where Jesus worked his first miracle. Episcopal: Of or relating to a bishop. See Bishop. Eucharist: From the Greek word for “thanksgiving,” it identifies the chief form of Christian prayer; the central act of Christian communal prayer (“the Eucharist”), also known as Mass; and the second half of this central communal prayer, the “liturgy of the Eucharist” which follows the “liturgy of the Word.” Eucharistic Prayer: The most important prayer at Mass. Spoken or sung by the priest in the name of the whole assembly, with interspersed acclamations by the people that incorporate everyone verbally and musically into the prayer, it is based on an ancient Jewish form of prayer called berakah which has four elements: an address to God that expresses human awe, a memorial that evokes God’s mighty deeds as the reason for human awe, a petition asking for divine help that follows from this memory, and a final doxology or exclamation of praise. The General Instruction of the Roman Missal (number 55) identifies these elements of the Eucharistic Prayer: a thanksgiving for the whole work of salvation or for some special aspect of it (usually found in the Preface—the part of the prayer that precedes the Sanctus); the Sanctus acclamation sung by everyone; the first epiclesis that asks the Holy Spirit to consecrate the elements; the institution narrative (often called the “consecration”) which evokes the words and actions of Christ from the Last Supper; the anamnesis, which puts this prayer in the context of Christ’s suffering, death, resurrection, and ascension; an offering to the Father of this Eucharist as part of Christ’s own self-offering to which the community is united by the work of the Holy Spirit and their own commitment; a set of intercessions for this community, the whole church, and those who have died; and a final doxology that concludes with the people’s Amen as an assent to what has been said and done in their name and in the name of the whole church. Evangelical: Of or related to the Gospel. Some churches call themselves “evangelical” because they claim to base their belief and practice more closely on the Scriptures than do other churches, in their estimation. Evening Prayer: One of the two major acts of prayer in the liturgy of the hours (the other one is morning prayer). Formerly called “vespers,” this is a formal act of thanksgiving for the day just passed. It is normally celebrated at or before sunset, and it uses a hymn, psalms and canticles, a brief reading from Scripture, the Canticle of Mary (also known as the Magnificat), and intercessions. Ex opere operantis: A Latin phrase that means “from the work of the one performing it,” it identifies the disposition with which a person participates in a sacrament. The more open one is to the work of God in this sacrament, the more fully one shares in the grace of the sacrament. See ex opere operato. Ex opere operato: A Latin phrase that means “from the work having been performed,” it means that sacraments are effective because God has promised that they would be, not because of the piety or good standing of the minister of the sacrament or the people who participate. While an openness to receive what God has to offer is required for the sacrament to be effective in a particular individual (see ex opere operantis), such openness is not the cause of divine grace in the sacrament. God is present in and through the sacramental action because of God’s own gracious will (ex opere operato); to the extent that we open ourselves to that divine presence (ex opere operantis), we share in the divine presence and God’s gracious gift. Exorcism: From a Latin word based on a Greek word meaning to repudiate or renounce, exorcism is the ritual for expelling demons or other evil spirits from a person, place, or thing. The New Testament tells of Jesus expelling demons (see Matthew 12:22–32 and other places), and the church followed his example in the practice of exorcism. Today, with the development of psychology, we have come to understand that many occurrences considered to be demonic possession in past times are actually severe mental problems. Still, the Catholic Church and other churches practice exorcism, and movies like The Exorcist revived interest in this phenomenon at the end of the twentieth century. The official ritual for this practice was revised in 1999. Today, solemn exorcisms can only be exercised by an ordained priest (or higher prelate) with the express permission of the local bishop and the consent of the person suffering possession and only after a careful medical examination to exclude the possibility of mental illness. Exsultet: A Latin word that comes from the verb to “rejoice,” sometimes spelled “Exultet,” this word names the long hymn of praise sung during the service of light at the Easter Vigil, which is also known as the Easter Proclamation, from the Latin title “Paschale Praeconium.” The Exsultet is an expansion of a form of thanks for the gift of light that was used at other evening services when the lights were lit in churches. It relates the gift of light to the risen Christ as the light of the world. F Feast: A celebration during the liturgical year that commemorate important mysteries of the Lord and major saints. Feasts are less important that solemnities but more important than memorials. Final Commendation: The last part of a funeral Mass. It includes time for silent prayer, possibly a sprinkling of the casket or remains with holy water to recall the person’s baptism, the “Song of Farewell”—one of several special texts used at this time—and a prayer commending the deceased person to God’s mercy. Sometimes, under special circumstances, the rite of final commendation is celebrated with the rite of committal (the final part of the funeral liturgy, usually celebrated at the cemetery). Forty Hours: A special time of devotion focused on the reserved sacrament. Today it usually includes special Masses, devotions, and times of prayer, and it frequently includes a public procession with the Blessed Sacrament. The name comes from the extension of this devotion across four days, usually from Sunday morning to Wednesday evening, during which people took turns to pray continually before the tabernacle or the exposed sacrament. The practice began in Milan in the sixteenth century as a form of constant devotion; when the Forty Hours celebration ended in one church, it began immediately in another. Fraction Rite: That part of the Communion rite at Mass during which the consecrated bread is broken to be shared and the consecrated wine is prepared for distribution in several cups. In certain eras and places, the whole celebration of the Eucharist was known as the “breaking of bread”—another name for this rite. During the fraction rite, the Agnus Dei (“Lamb of God”) litany is sung, and it is repeated as long as needed to accompany the action. Funeral Rite: The Catholic funeral rite usually has three “stations” or individual parts: the vigil for the deceased, the funeral Mass, and the rite of committal. The vigil (also known popularly as the “wake service”) is modeled on evening prayer and is often celebrated at a funeral home. It includes songs, psalms, readings, prayers, and opportunities for reflection. The funeral Mass is celebrated in a church. It begins with the reception of the body, in which the casket is covered with a white cloth and sprinkled with holy water as a reminder of baptism. The readings, prayers, psalms, and songs of the funeral Mass focus on God’s mercy and the hope of the resurrection. The Mass ends with the final commendation of the person to God’s mercy. (If Mass is not celebrated, the funeral liturgy with readings, prayers, songs, and final commendation may still be celebrated.) The third station is at the grave, where the rite of committal is celebrated. This rite usually includes a blessing of the grave, prayers by those gathered, a final plea for God’s mercy, and a blessing of the community. It may also include songs or psalms. The three stations of this rite may be connected with other processional prayers and songs that lead people from one station to the next, particularly if the places are close together. The rite is adapted to take account of special circumstances, such as cremation of the body or special needs of the family or the community. G Gaudete Sunday: The Third Sunday of Advent. The title comes from the first word of the Latin introit for the day: "Gaudete in Domino semper: iterum dico, gaudete" ("Rejoice in the Lord always; again I say, rejoice!"). Rose vestments may be worn instead of Advent purple. At a time when the preparatory season of Advent was observed with strict fasting and abstinence, Gaudete Sunday was a break from the strictures of Advent. Gelineau Psalms: Before the reforms of the Second Vatican Council, Father Joseph Gelineau, SJ, a French Jesuit liturgist and musician, composed psalm tones in traditional Gregorian modes for use with a French translation of the psalms to encourage congregational singing. They were first published in 1953, and in the early 1960s these tones were also used with the Grail English translation of the psalms and biblical canticles. The Grail is a society of men and women, headquartered in England, which promotes “a sharing of talents and a deepening of Christian values.” The Ladies of the Grail form a secular institute of women who make a more radical commitment to shared Christian living within the society of the Grail. General Instruction of the Liturgy of the Hours: The guidebook for celebrating the daily prayer of the Roman Rite, which consists of hymns, psalms, canticles, biblical readings, non-biblical readings, and intercessions. The two “hinges” of the liturgy of the hours are morning prayer and evening prayer. General Instruction of the Roman Missal: The guidebook for Mass. Published by the Congregation for Divine Worship and the Discipline of the Sacraments at the Vatican, it provides a description of the structure and meaning of the Order of Mass plus detailed directions on how to celebrate Mass properly under various circumstances. Since it was first published in 1969, there have been several versions of the General Instruction. The current one, first published in 2000, appears in several versions, since it may include adaptations for particular countries or language groups. The edition for the United States, for example, was finalized in 2002 with certain adaptations that apply only to Mass celebrated in the United States or for U.S. citizens in communities served by Catholic priests from the United States. GILH—see General Instruction of the Liturgy of the Hours. GIRM—see General Instruction of the Roman Missal. Gloria: An ancient hymn that is usually part of the introductory rites at Mass. In its earliest form, it was part of prayer in the Eastern Churches from the early fourth century, and it entered the Roman Rite by the early sixth century. The current Latin text of this hymn dates from the ninth century. It is a hymn of praise sung immediately after the act of penitence (or the sprinkling rite) at Mass except during the seasons of Advent and Lent. By its placement after the act of penitence, it serves as a hymn of praise for God’s forgiveness and for divine mercy throughout our lives and in the very fact that we are permitted to gather and celebrate this Mass together. Godparent: Also identified in canon law as a sponsor, a godparent is someone who is already fully initiated into the Catholic Church and who is appointed by the person receiving the sacrament of baptism or confirmation (or, in the case of infants, by the parents or whoever stands in the place of the parents or, if necessary, by the pastor) to represent the community of believers and, in the process of adult initiation, to "accompany the candidates on the day of election, at the celebration of the sacraments of initiation, and during the period of mystagogy" (RCIA, 11). The general role of a godparent is to "help the baptized lead a Christian life in harmony with baptism and to fulfill faithfully the obligations connected with it" (Canon 872). A person to be baptized or confirmed must have at least one godparent/sponsor. A baptized and believing member of another Christian community may also stand with the Catholic godparent but is referred to as a "Christian witness." See also Sponsor. Gospel Acclamation: By this acclamation, “the assembly of the faithful welcomes and greets the Lord who is about to speak to it in the Gospel and professes its faith” in the presence of Christ in the proclaimed Word. It is a rite in and of itself, though it is often sung to accompany the procession with the Gospel Book. The classic form of this acclamation is Alleluia, followed by a verse of Scripture, Alleluia. In contemporary practice, a cantor or choir usually intones the Alleluia, the whole assembly repeats it, and then the cantor or choir sings the Scripture verse, followed by everyone singing a final Alleluia. During Lent, this acclamation is replaced by the verse before the Gospel, an acclamation that does not include Alleluia. Gospel Music: A style of music that developed in African American (particularly Baptist) churches in the late nineteenth and early twentieth centuries. Thomas A. Dorsey (1899–1993), composer of such standards as “There Will Be Peace in the Valley,” is considered by many Gospel devotees to be the “Father of Gospel Music” since he seems to have been the first musician to combine religious themes with jazz rhythms and blues flavoring. The music, drawing on the heritage of spirituals, blues, ragtime, jazz, and shouts, is marked by a freedom of vocal and instrumental improvisation. Gradual: A musical setting of a psalm text, once sung after the epistle at Mass, which may be used in place of the responsorial psalm. Since the texts are Latin and the music is complex Gregorian chant, it is rare that the gradual is used this way. The chant takes its name from the fact that it was originally led by a cantor on a step (Latin: gradus) of the ambo (reading desk) from which the readings were proclaimed, and the rest of the assembly responded in song. As the music became more complex, the choir took over both the cantor’s and the congregation’s roles. The word gradual is also used to name the book which contains the texts and their chants: the Graduale Romanum. Graduale Romanum—see Gradual. Gregorian Chant: The music that has “pride of place” as the traditional music of the Latin Rite of Roman Catholicism. Its origins are in ancient forms of chant, particularly those forms used in the Roman Church that were adopted and adapted in the Frankish Church, mixed with and modified by local musical practice. Codified in about the ninth century, it spread under the influence and power of the Holy Roman Empire and largely displaced other repertoires and styles of singing in Western Europe. It remained the dominant form of music in Latin Rite Roman Catholic worship from about the ninth century through the sixteenth. Various revivals of chant were attempted in the sixteenth and nineteenth centuries; the most successful attempt to restore chant to its original form and use it in Catholic worship was the twentieth century chant revival led by Pope St. Pius X and the scholars of the Abbey of St.-Pierre in Solesmes, France. H Handbells: Tuned bells held in the hand for ringing. As used in liturgy, these bells are played alone or together (in a “handbell choir”). They are usually played on festival occasions or at large celebrations. Most handbell choirs use between two and five octaves of bells, which are usually played by a stroke to sound the bell, though several other ways to use handbells are also employed. Holy, Holy, Holy—see Sanctus. Holy Week: The traditional name for the week between the final Sunday of Lent (Palm Sunday of the Lord’s Passion) and Easter Sunday. It includes the end of Lent (through midday on Holy Thursday) and the Easter Triduum (from the Mass of the Lord’s Supper on Holy Thursday evening through solemn evening prayer on Easter Sunday). Host: From the Latin word for “sacrifice,” a word used liturgically to identify the consecrated bread as the sacramental presence of Christ, the living sacrifice offered “that sins may be forgiven.” Hymn: In the Western churches, “hymn” refers to strophic religious poetry set to music. (The poetic form is much freer in Eastern church hymnody.) Some hymn texts are metrical translations or paraphrases of Scripture or other liturgical texts, while others are original compositions which may be based on images or phrases from the Scriptures or the liturgy. In the Latin Rite of the Roman Catholic Church, the use of hymns at Mass has traditionally been restricted to the Gloria and a few sequences, though in current practice hymns may also be used as processional music at the entrance, procession with gifts, and Communion. Hymn Tune: The musical setting of a hymn text. Many hymn tunes have names and are identified by their meter (see Hymn Tune Meter). Some tunes are used to set various texts. Hymn Tune Meter: The number of syllables in each line of a hymn text set the meter for that hymn. Hymn meter differs from poetic meter because hymn meter counts every syllable, while poetic meter usually counts the number of stressed syllables. So a hymn with eight syllables in a line followed by a line with six syllables is given the meter 86 86 (this is also known as “Common Meter” or CM). Hymnals note the meter of a hymn by numerals printed with the hymn; there is also usually an index of hymn tunes by meter, so that a text that fits one meter might be sung to another tune of the same meter. Other “named” hymn tune meters are CMD (Common Meter Double), LM (Long Meter, 88 88), and LMD (Long Meter Double). I ICEL—see International Commission on English in the Liturgy. Imposition of Hands: A gesture that invokes the Holy Spirit, especially in rites of consecration but also in blessings. In this gesture, a bishop or priest (and sometimes a deacon) extends one or both hands over a person or object and prays that the Holy Spirit will act to make this person or object share in a special way in divine grace and in the mission of the Church. Usually the gesture is accompanied by a prayer of blessing that names the intention of the gesture. However, in ordinations, the gesture in done in total silence, and the prayer of ordination follows that gesture. This gesture is part of every sacramental rite in current Roman Catholic practice. Initiation: The process or rite of becoming part of something or a full member of an organization. Initiation into all Christian churches involves baptism. The Roman Catholic rite of initiation includes three sacraments: baptism, confirmation, and Eucharist. Sharing in all three of these rituals brings a person fully into union with the Roman Catholic Church. The model for all Roman Rite initiation is the Rite of Christian Initiation of Adults, which describes a process of gradual initiation within the community of believers. The process includes four periods of initiation—inquiry, catechumenate, election, and mystagogia—separated by certain rituals and capped (between election and mystagogia) by the celebration of the three sacraments of initiation. Other Roman Catholic forms of initiation are not so clearly defined and described. These would include the baptism of infants and their subsequent admittance to the Eucharistic community and their confirmation. Inquirer: A person who has not been baptized and is interested in becoming a Catholic Christian. During the time of inquiry, known as the "precatechumenate," a person seriously explores the Church, its faith, and its practice. If inquirers reach the point of initial conversion (they're pretty sure that they'd like to become Christians), then they are accepted as catechumens and enter the catechumenate to prepare for sacramental initiation. Institution Narrative—see Words of Institution. Institutes of Consecrated Life—see Orders (Religious). International Commission on English in the Liturgy (ICEL): A mixed commission of representatives of English-speaking bishops’ conferences organized in 1963 to oversee and approve the translation of liturgical texts from Latin into English. The bishops of ICEL are assisted in their work by the professional staff of ICEL’s Secretariat, which is located in Washington, DC. The Secretariat coordinates the work of specialists throughout the English-speaking world in the preparation of translations. When an ICEL translation has been completed and approved by the bishops of the commission, it is sent to the member and associate member conferences for their consideration. Once the bishops’ conferences have approved a translation, it must receive final approval from the Vatican before it can be used in worship. Introit: The first chant of Mass, from the Latin word “introitus” (“entrance”), usually referred to in English as the “entrance chant” or “entrance song.” The classic form of the Latin introit (antiphon, psalm verse, antiphon, Gloria Patri, antiphon) is a reduced version of an original form which used all or part of a psalm to accompany the procession at the beginning of Mass. In contemporary practice, the introit or entrance chant may take several forms. In the United States, it may consist of the classic form found (in Latin) in the Graduale Romanum; in the ancient form (all or part of a longer psalm) found in the Graduale Simplex or its vernacular equivalents; in some other psalm and antiphon approved by the bishops; or in a vernacular hymn or song. K Kyrie: The Greek word translated as “Lord,” used as shorthand for the penitential litany “Kyrie [Christe] eleison”—“Lord [Christ], have mercy.” In its classic form, dating from about the eighth century in Western Christianity, this litany had nine petitions, all directed to Christ either under that title or as Lord. In contemporary practice, in the act of penitence at the beginning of Mass, the ninefold chant is reduced to six petitions, alternated between the cantor (or some other minister) and the congregation, or to three petitions which are expanded by tropes, to which the congregation responds. This set of petitions also appears at the beginning of longer litanies such as the Litany of the Saints. L Laetare Sunday: The Fourth Sunday of Lent. The title comes from the first word of the Latin introit for the day: "Laetare, Jerusalem: et conventum facite omnes qui diligitis eam" ("Rejoice, Jerusalem! Be glad for her, you who love her"). Rose vestments may be worn instead of Lenten purple. At a time when the preparatory season of Lent was observed with strict fasting and abstinence, Laetare Sunday was a break from the strictures of the Lenten fast. Laity: From the Greek word for “people,” the laity (or lay people) are those who share through sacramental initiation in the priestly, prophetic, and sovereign ministry of Jesus Christ but who are not set apart through ordination to perform support functions for the Church’s work. Lay people, in other words, are those on the “front lines” of the Christian mission, living the Gospel in ordinary circumstances until the reign of God comes in its fullness. Latin Rite—see Roman Rite. Lauds: The prayer at dawn in the liturgy of the hours, known today as “morning prayer.” With vespers (“evening prayer”), it is one of the “hinges” or major office of the Church’s daily prayer. See liturgy of the hours. Lectern: A reading desk, the place from which the Word is proclaimed in the liturgical assembly. As befits its use, the lectern is usually suitably decorated as the key ritual place for the liturgy of the Word. See ambo. Lectionary: A ritual book that contains all the Scripture texts to be proclaimed at Mass or at other services. Although each ritual of the Roman Rite has a proper lectionary, the word is used most often to refer to the Lectionary for Mass. Lector: Someone who proclaims a reading at Mass or at another service. The title comes from the Latin word for “reader.” Lent: In the Western Church, a period of approximately forty days from Ash Wednesday to the beginning of the Easter Triduum on Holy Thursday evening. Its Latin title is Quadragesima (“forty”); the origin of the English word “Lent” is unclear, though it may come from an Old English word for spring. It is the final period of preparation for those to be initiated at Easter; for those who have been baptized, it is a special time to review how they have lived out their baptismal commitment during the previous year before they renew their baptismal promises at Easter. As befits a time of introspection and repentance, the atmosphere of the Lenten liturgies is spare and even somber. Litany: A call-and-response form of prayer in which a petition announced by the prayer leader is responded to with a set formula by the rest of the community. Though the petitions and the responses are usually brief, the litany itself may be a fairly long prayer with numerous invocations or petitions. Traditionally, because of the short form of each petition and response, which make this an easy prayer to pray while walking, litanies have accompanied processions. The Order of Mass includes several short litanic prayers such as the Kyrie and the Agnus Dei. The prayer of the faithful (general intercessions) may also be considered a litany. The most familiar longer litany is the Litany of the Saints. The word “litany” comes from a Latin word (litania or letania) based on a Greek word (lite) for prayer or supplication. Liturgical Books: Officially approved books for use in the liturgy. In Roman Rite practice, there are several liturgical books for Mass: the Missale Romanum, which contains all the texts that the bishop or priest needs for Mass; the Lectionary for Mass, which contains the text of the Scripture readings and responsorial psalm as well as some other texts; the Book of the Gospels, which contains the texts of the Gospel readings used at Mass; and the Graduale Romanum, which contains the texts and processional chants used at Mass (often a hymnal or other music resource is used instead of the Graduale). Other sacraments and liturgical services have their own official books. Liturgical Color: The color of vestments and other decorations that is assigned for a particular season, solemnity, feast, or memorial. Originally, vestments were simply more or less festive clothing: You wore your best outfit for a more important occasion. But as ordinary clothing changed while church vestments retained the look of Roman and Byzantine formal court clothing, certain colors were assigned to certain seasons and occasions. These are based on a traditional Roman sense of which colors are more or less festive. White is the color of joyful celebration (though it is the color of mourning in some Asian nations), so it is used for celebrations of the Easter and Christmas seasons, other celebrations of the Lord, and solemnities and feasts of the saints who were not martyrs. Because of its associations with blood, red is used on Palm Sunday of the Lord’s Passion, Good Friday, other celebrations of the Lord’s Passion, and celebrations of the martyrs. Because red is also associated with fire, and thus with the Holy Spirit, it is worn on Pentecost and on feasts of the apostles and evangelists. Violet or purple was a color once restricted to Roman nobility, but perhaps because Christianity valued poverty over noble family heritage, it became associated with penitence and mourning, and so it came to be used during Advent and Lent and at funeral liturgies. (Because of the sources for purple dyes, there are several shades of purple, from one that is close to blue to one that is close to red. It became the custom, particularly in the British Isles, to use a bluer purple for Advent and a redder purple for Lent.) Green, the color of spring and new life, is used during Ordinary Time. Black may also be used at funeral services and at other Masses for the dead in the United States of America; rose may be used on the Third Sunday of Advent and the Fourth Sunday of Lent (traditionally, when fasting and other disciplines were very severe in these seasons, these were days to mark a break and note that the severe seasons were soon to be over); and gold or silver vestments may be worn in the United States on more solemn occasions. Because of the earliest layer of our tradition, and because some cultures have other associations for some of these colors than those found in European tradition, the General Instruction of the Roman Missal says that you may wear your best clothes for more important celebrations: “On more solemn days, sacred vestments may be used that are festive, that is, more precious, even if not the color of the day” (GIRM, 346g). Liturgical Families: Groups of churches that follow similar ritual structures. By the mid-fourth century, there were four major Christian centers that shaped these liturgical families: Constantinople (Byzantium), Rome, Antioch in Syria, and Alexandria in Egypt. Rome shaped the Roman (Latin) Rite family of liturgies. The Byzantine liturgical family—by far the largest liturgical tradition in Eastern Christianity—traces its origins to the liturgical practice of Constantinople. Antioch’s tradition split into two streams: West Syrian (Maronite, Syriac, Syro-Malankar) and East Syrian (Chaldean and Syro-Malabar). The Alexandrian liturgical family includes the liturgies of the Coptic (Egyptian) and Ethiopian (Geez) churches. Some western liturgical families, such as the Gallican and Celtic, are derived from or draw heavily on Eastern traditions. Liturgical Music Today: A 1982 statement by the U.S. Conference of Catholic Bishops’ Committee on the Liturgy published as a supplement to the 1972 statement Music in Catholic Worship. This statement highlights the implications for music of liturgical structure and provides directives for certain rites that were not covered adequately by the earlier document. It discusses additional concerns that came to light in the ten years between the two statements. Liturgical Year: The calendar year divided according to liturgical priorities and emphases. The two main aspects of the Christian mystery are the incarnation of the Second Person of the Trinity in Jesus of Nazareth and the redemption of humanity through the suffering, death, and resurrection of that same Jesus. The two great feasts of the liturgical year, therefore, are Christmas, with its preparatory season of Advent and its associated feasts in the Christmas Season, and Easter, celebrated in the three days of the Paschal (Easter) Triduum, with its preparatory season of Lent and its celebratory fifty-day Easter Season that concludes on Pentecost. The rest of the year is “Ordinary Time,” honoring the continuing presence of God-in-Christ among us working through the Holy Spirit. There are major feasts during Ordinary Time as well, including celebrations of the mysteries of Christ, Mary, and the saints. Liturgy: The official public worship of the church. In Eastern usage, the word refers to the celebration of the Eucharist (the Divine Liturgy); in the West, it refers to any formally approved rite for public worship. While devotions of one kind or another usually require some sort of official approval, they are considered “private” and not “public” prayer, and so they are not usually included in the category “liturgy.” Liturgy of the Eucharist: Though this phrase is sometimes used to identify the Mass, it is used formally to name one of the two major sections of Mass. The liturgy of the Eucharist includes the preparation of the altar and gifts, the Eucharistic Prayer, and Communion. The liturgy of the Eucharist follows the liturgy of the Word. Liturgy of the Hours: The official daily prayer of the Church, formerly known as the divine office. Designed to be celebrated at certain hours of the day, this liturgy gives thanks for the gift of time itself, asks God to bless our use of time, and links our time with the eternal liturgy of heaven, in which the saints and angels praise God for ever. The two “hinges” of this liturgy are morning prayer, traditionally celebrated at or near dawn, and evening prayer, traditionally celebrated at or near sunset. The other “canonical hours” include the office of readings (a traditional vigil service during the night), midday prayer (with variations for mid-morning, noon, and mid-afternoon), and night prayer. Everyone in religious orders and all ordained ministers are required by law to pray the liturgy of the hours each day, except in emergency circumstances, but all Christians are encouraged to pray this official daily prayer or at least the two major hours. Liturgy of the Word: One of the two major sections of Mass. The liturgy of the Word includes the proclamation of the assigned Scriptures for the day (two or three readings plus the responsorial psalm and related ritual music), the homily, the creed or profession of faith (when assigned), and the prayer of the faithful or general intercessions. Sometimes other ritual or sacramental actions follow the homily. The liturgy of the Word is followed by the second major section of Mass: the liturgy of the Eucharist. Lord’s Day: Sunday, the first day of the week, so named because it is in Genesis the first day of creation (the day of light and dark—Genesis 1:1–5) and, in the Christian Gospels, the day of the resurrection. Early Christians also understood Sunday as the “eighth day,” that is, the first day of the new creation in Christ. Lord’s Prayer: The “Our Father.” It is called the “Lord’s Prayer” because it is the one prayer that the Gospels tell us Jesus taught his disciples. The form of the Lord’s Prayer used in the liturgy most closely echoes the version found in Matthew 6:9–13 (but see also Luke 11:2–4). Some manuscripts of Matthew’s Gospel add the doxology (“For the kingdom, the power, and the glory...”) which many Protestant churches include as part of the Lord’s Prayer and which the Order of Mass includes after the embolism. This prayer has been part of the Eucharist since at least the fourth century. M Magnificat—see Canticle of Mary. Mantra: From a Sanskrit word, a mantra is a short formula that is chanted or repeated as a way to invoke the divinity or create a sacred focus. For meditation, some people use liturgical texts, such as the memorial acclamations in the Eucharistic Prayer, as a mantra. Others use a familiar ostinato text in similar ways. See also Ostinato Maronite Church: An Eastern Catholic Church that traces it origins to the hermit St. Maron (or Maroun) in the fifth century. Primarily a monastic community for many centuries, the members of the church settled in the mountains of Lebanon, where they were protected from attacks by other Christians who did not agree with their theology and, later, by Muslims. Despite its monastic origins, the church eventually incorporated families living in the world. They are Antiochene Christians (within the traditions of Christianity rooted in Antioch in Syria), and their leader is the Maronite patriarch of Antioch. Their liturgy and other traditions are within the West Syro-Antiochene family of churches, and their official liturgical language is Syriac. See liturgical families. Maronite Rite—see Maronite Church. Mass: The celebration of the Holy Eucharist. As a title for this liturgy, the word “Mass” is probably derived from the dismissal by the priest in the Latin Mass: “Ite, missa est” (literally, “Go, it has been sent,” possibly originally a reference to distribution of Communion to the sick which was sent directly from the celebration in some places, though it might have simply meant “Go, this is the dismissal.”). Masses with Children, Directory for: A document published in 1973 by the Vatican’s Congregation for Divine Worship that presents guidelines for adapting the Order of Mass for congregations that are largely composed of children younger than about twelve years old. It also offers guidelines for celebrating Mass with adults in which a large number of children also participate. This section suggests the possibility of a separate liturgy of the Word with children—a practice that many parishes have adopted. Matins—see Office of Readings. MCW—see Music in Catholic Worship. Memorial: A day in the liturgical calendar that commemorates a saint who is of universal importance. (Optional memorials commemorate saints of importance in particular countries or to particular communities.) A memorial is less important that a solemnity or a feast. Memorial Acclamation: One of the three acclamations in most Eucharistic Prayers. (The other two are the Sanctus and the Amen.) This acclamation follows the words of institution and is usually introduced by the invitation: “Let us proclaim the mystery of faith.” In the United States, there are currently four possible texts for this acclamation. All of them refer to the dying, rising, and future return of Christ—the core “mystery of faith” that we celebrate in every Eucharist. Messiah: The English version of a Hebrew word meaning “anointed.” Used of Jewish kings, who were literally anointed with oil, it also came to have a symbolic meaning: People specially chosen by God to perform certain tasks on behalf of the nation or Israel’s religious beliefs and practices were called “anointed” by God. So, for example, Cyrus, king of Persia, was called a “messiah” because he allowed the exiled people to return to Israel from Babylon. At the time of Jesus, particularly in the area of Jerusalem, there was an expectation that such an anointed person would appear to liberate Israel from Roman domination and to restore the reign of the family of David in a new and eternal form that would bring divine justice and peace to earth. Some people applied the title “messiah” to Jesus, though he would not accept it. “Messiah,” translated into Greek, is “Christos” or, in English, “Christ.” Metrical Psalm: A psalm text translated into a modern language and paraphrased in strophic verse, usually sung as a hymn. Collections of metrical psalms approved for liturgical use by a bishop or a conference of bishops provide one option for singing the entrance chant, responsorial psalm, offertory chant, and Communion chant at Mass. Minister: From the Latin word for a servant or representative, in the liturgy a minister is someone who acts on behalf of someone else (God, the community) or who assists someone else in performing sacred acts. Ministers may be "ordinary"-the people who usually perform a certain action-or "extraordinary"-people appointed to perform an action under unusual or unexpected circumstances. "Ordinary" ministers usually perform their function because of their role in the community. Bishops, priests, and deacons, for example, are ordinary ministers of baptism, but any baptized Christian with the right intention can serve as an extraordinary minister of the sacrament in an emergency. Ministry: Dedicated service to the Christian community. Often, the word “ministry” is restricted to forms of service that have official church approval, though the word is often used more widely to identify any form of dedicated service. Missal: The liturgical book that contains the texts and official musical settings that the priest needs for celebrating Mass. It also includes the General Instruction of the Roman Missal, which describes how Mass is to be celebrated, and other necessary instructions (rubrics). The Roman Missal contains these texts and musical settings for the Roman (Latin) Rite. It also contains some other texts which are not solely for the priest’s use but which may be important in preparing the liturgy (e.g., the texts of the processional chants). Monstrance: A special vessel for displaying the consecrated host for veneration by the faithful, also called an ostensorium. (Both titles come from Latin words meaning “to show” or “to display.”) The central part of a monstrance is a glass case (usually circular) in which a large host is visible. This central glass case is often surrounded by a metal sunburst design, and the whole display is mounted on a stemmed base to raise it so that the host is more visible. Monstrances may be very elaborate or very simple, and they are usually made of or plated with gold. They are used most often for services of Eucharistic benediction, for personal veneration, and for carrying the host in procession. Morning Prayer: One of the two major acts of prayer in the liturgy of the hours (the other one is evening prayer). Formerly called “lauds,” this is a formal act asking God’s blessing on the day just beginning. It is normally celebrated at or near sunrise, and it uses a hymn, psalms and canticles, a brief reading from Scripture, the Canticle of Zechariah (also known as the Benedictus), and intercessions. Motet: A short choral work using a sacred text and usually intended for use during communal worship. Motu proprio: A statement by a pope issued on his own authority, without official consultation. Music in Catholic Worship: A statement by the U.S. Bishops’ Committee on the Liturgy, first published in 1972 and revised in 1983, which offers guidelines for the use of music in the liturgy. It contains a theology of celebration and principles for selecting and using music appropriately, especially the threefold judgment that includes musical, liturgical, and pastoral aspects: Is it good music, does it fit this place in the liturgy, and is it appropriate for this celebration, that is, does it “enable these people to express their faith, in this place, in this age, in this culture?” The document also applies these principles in detail to the Order of Mass. Musicam Sacram: An instruction issued in 1967 by the Sacred Congregation for Divine Worship. It applies the principles and instructions for music in worship found in the Second Vatican Council’s Constitution on the Sacred Liturgy. Though written before the Order of Mass was revised in 1969, many of its principles and directives are still applicable to current celebrations, especially its focus on singing acclamations and dialogues and its description of the principle that, while Roman Rite liturgy is essentially musical, it may be appropriate to sing more or less depending on the solemnity of the occasion, the group gathered for worship, and the resources available. In later documents, this would be called the principle of “progressive solemnity.” Mystagogy: From the Greek word "mystagogia," with roots in the same Greek word that gives us "mystery," the words "mystagogia" and "mystagogue" (someone who conducts another in this process) came into Christian use from the "mystery" religions that flourished in the Eastern Mediterranean section of the Roman Empire in the first centuries of Christian development. Because Christianity held a core set of beliefs, centered on a savior, that was revealed fully only to initiates, it came to be considered by outsiders to be like similar cults that developed in the same area. Christianity did indeed borrow some words from the mystery religions, but it adapted the meaning of those words to its own use. Among those words is "mystagogy," which names both a style of teaching and a period of the adult initiation process. As a style of teaching, mystagogy reflects on experience-particularly the experience of the initiation process-to draw out the implications of the rites for belief and practice. As the final period of the initiation process, mystagogy is "a time for the community and the neophytes together to grow in deepening their grasp of the paschal mystery and in making it part of their lives through meditation on the Gospel, sharing in the Eucharist, and doing the works of charity" (RCIA, 244). Mystery: From the Greek word mysterion , it is the term used throughout the Eastern Church to describe the rites that the Western Church calls "sacraments." The word "mystery" is also used to identify some core beliefs of Christianity, such as the paschal mystery (what happened in the dying and rising of Jesus), the Eucharistic mystery (what happens when the bread and wine at Eucharist become the sacramental body and blood of Christ), and the mystery of the Trinity (how the | ||||||
