What Is A Tenebrae Service In The Catholic Church

Christian religious service

15 candles on Tenebrae hearse, at Mainz Cathedral. The candles are extinguished i by i during the course of the service.

Tenebrae (^[one]—Latin for "darkness") is a religious service of Western Christianity held during the three days preceding Easter Twenty-four hours, and characterized past gradual extinguishing of candles, and by a "strepitus" or "loud dissonance" taking place in total darkness nearly the cease of the service.

Tenebrae was originally a commemoration of matins and lauds of the last three days of Holy Week (Maundy Thursday, Good Friday, and Holy Saturday) in the evening of the previous day (Holy Wednesday, Maundy Thursday and Expert Friday) to the accompaniment of special ceremonies that included the display of lighted candles on a special triangular candelabra.^{[2] [3]}

Celebrations called Tenebrae today may be of quite different content and construction, based for example on the Seven Last Words or readings of the Passion of Jesus. They may be held on merely one day of Holy Week, especially Spy Wednesday (Holy Wed).^{[iv] [5]} They may be held during the daylight hours and the number of candles, if used, may vary.^{[half dozen]}

Tenebrae liturgical celebrations of this kind now be in the Latin Catholic Church building, Lutheran Churches, Anglican Churches, Methodist Churches, Reformed Churches and Western Rite Orthodoxy.^[7]

Roman Catholic Church [edit]

Original course [edit]

In the Roman Catholic Church, "Tenebrae" is the proper noun given to the celebration, with special ceremonies, of matins and lauds, the first two hours of the Divine Part of each of the last iii days of Holy Week. In the Roman rite of the Catholic Church Tenebrae was historic in all churches with a sufficient number of clergy until the liturgical reforms of Pope Pius XII in the 1950s. The traditions regarding this service go back at to the lowest degree to the ninth century.^[8] Matins, originally celebrated a few hours later on midnight, and lauds, originally historic at dawn, were anticipated by the late Heart Ages on the afternoon or evening of the preceding 24-hour interval,^[9] and were given the name "Tenebrae" because concluding when darkness was setting in.^[ten]

The commemoration of matins and lauds of these days on the previous evening in the form referred to as Tenebrae in churches with a sufficient number of clergy was universal in the Roman Rite until the reform of the Holy Calendar week ceremonies past Pope Pius XII in 1955. He restored the Easter Vigil as a night office, moving that Easter liturgy from Holy Sat morning time to the following night and likewise moved the principal liturgies of Holy Thursday and Practiced Friday from forenoon to afternoon or evening. Thus matins and lauds of Practiced Friday and Holy Sat could no longer exist anticipated on the preceding evening, and even matins and lauds of Holy Thursday was immune to exist anticipated only in the case of cathedral churches in which the Chrism Mass was held on Holy Th morning.^[11]

The 1960 Code of Rubrics, which was incorporated in the adjacent typical edition of the Roman Breviary, published on 5 Apr 1961, a year ahead of the publication of the 1962 edition of the Roman Missal,^{[12] [thirteen] [14] [xv]} allowed no anticipation any of lauds, though matins lone could nevertheless be anticipated to the day before, after than the hour of vespers.^[16]

In sum:

• Until 1955 the iii consecutive Tenebrae services for Holy Thursday, Skillful Friday and Holy Saturday, including the typical ceremonies such every bit the extinguishing of candles, with each of these three services predictable on the previous evening, were widely celebrated equally an integral part of the liturgy of Holy Week in churches with a sufficient number of clergy wherever the Roman rite was followed. A rich tradition of music equanimous for these central occasions had adult.
• From 1956 to 1970 the practice largely declined:
  • The 1955 papal document restored the celebration of matins and lauds of Holy Thursday, Good Friday and Holy Saturday to their original timing every bit forenoon services, with just a little allowance for anticipating whatever of them on the evening before. On these iii days attention shifted from what became forenoon services to the services that were now to be held in the afternoon or evening. Communal celebration of matins and lauds became express more often than not to communities that observed the full Divine Office in congregational form. Matins and lauds, having lost their exceptional grapheme, provided composers with fiddling incentive to produce new music for them and at that place was no need for grand performances of the existing music earlier equanimous for Tenebrae.
  • The Roman Breviary, as updated in 1961, did non mention any specific Tenebrae ceremonies to back-trail the no longer predictable matins and lauds of Maundy Thursday, Adept Friday and Holy Saturday.
• Finally, in the wake of the 2nd Vatican Quango, matins and lauds throughout the yr were completely reformed. Matins, for instance, no longer had the ix psalms and lauds the v psalms that determined the number of candles extinguished in the Tenebrae commemoration.

Structure of the original Tenebrae [edit]

The structure is the aforementioned for all three days. The first part of the service is matins, which in its pre-1970 class is composed of three nocturns, each consisting of three psalms, a short versicle and response, a silent Pater Noster, and three readings, each followed by a responsory. The pre-1970 lauds consists of five psalms, a short versicle and response, and the Benedictus Gospel canticle, followed by Christus factus est, a silent Pater Noster, and the appointed collect. The Gloria Patri is not said afterward each psalm.^{[17] [18]}

The principal Tenebrae anniversary is the gradual extinguishing of candles upon a stand in the sanctuary called a hearse.^[nineteen] Eventually, the Roman Rite settled on fifteen candles, ane of which is extinguished after each of the ix psalms of matins and the 5 of lauds. The vi altar candles are put out during the Benedictus, gradually reducing also the lighting in the church throughout the chanting of the canticle.^[20] Then any remaining lights in the church are extinguished and the last candle on the hearse is hidden behind the chantry (if the chantry is such as does not hide the light, the candle, still lit, is put inside a candle lantern),^[21] catastrophe the service in total darkness. The strepitus (Latin for "great racket"), made by slamming a book shut, banging a hymnal or breviary against the pew, or stomping on the floor, symbolizes the earthquake that followed Christ'southward death, although it may accept originated as a simple signal to depart.^[nine] Subsequently the candle has been shown to the people, it is extinguished, and then put "on the credence table," or simply taken to the sacristy. All rise and and then leave in silence.^[22]

Tabular array illustrating the contents of the service [edit]

Note that the 1 November 1911 reform of the Roman Breviary by Pope Pius X radically reorganized the weekly recitation of the Psalter. In the Tridentine Roman Breviary of Pope Pius V (1568), Psalms 62/63 and 66/67 (treated every bit a single unit) and Psalms 148–150 (again treated equally a single unit) were recited at lauds every 24-hour interval of the week. Pius X eliminated such repetitions and provided a quite different option of psalms for lauds.

The situation before the 1911 reform is illustrated in 19th-century publications such as Prosper Guéranger's Passiontide and Holy Week, (Dublin 1870)^[18] and The Consummate Part of Holy Week According to the Roman Missal and Breviary, in Latin and English language (Benziger 1875).^[17] It is more than hard to find similar online 20th-century publication, but the text of the Tenebrae services as reformed by Pope Pius X in 1911 is available in the 1924 edition of the Liber Usualis.^[23] The 1961 edition, with English rubrics and explanations, is available on more than one site.^[24]

(note: Psalm numbering as in the Vulgate)	Maundy Thursday	Proficient Friday	Holy Saturday	Practices
	Matins
	First Nocturn (readings from the Lamentations of Jeremiah)
Retort	Zelus domus	Astiterunt reges terrae	In step
Psalm	Psalm 68 ( Psalm 68 )	Psalm 2 ( Psalm two )	Psalm four ( Psalm four )	1st candle extinguished at end[twenty]
Retort	Avertantur retrorsum	Diviserunt sibi	Habitabit in tabernaculo
Psalm	Psalm 69 ( Psalm 69 )	Psalm 21 ( Psalm 21 )	Psalm 14 ( Psalm 14 )	2d candle extinguished
Antiphon	Deus meus eripe me	Insurrexerunt in me	Caro mea
Psalm	Psalm seventy[25]	Psalm 26[26]	Psalm fifteen[27]	3rd candle extinguished at end
Versicle	Avertantur retrorsum	Diviserunt sibi	In stride in idipsum
	Our Male parent (silent)
1st reading	Lamentations i:ane–1:5	Lamentations ii:8–two:11	Lamentations three:22–iii:30
1st responsory	In monte Oliveti	Omnes amici mei	Sicut ovis
2nd reading	Lamentations 1:6–one:9	Lamentations 2:12–2:xv	Lamentations 4:1–4:six
second responsory	Tristis est anima mea	Velum templi	Jerusalem surge
3rd reading	Lamentations 1:10–one:14	Lamentations 3:1–3:9	Lamentations 5:1–5:11
3rd responsory	Ecce vidimus	Vinea mea	Plange quasi virgo
	Second Nocturn (readings from Saint Augustine'southward Commentaries on the Psalms)
Antiphon	Liberavit Dominus	Vim faciebant	Elevamini
Psalm	Psalm 71[28]	Psalm 37[29]	Psalm 23[30]	quaternary candle extinguished at stop
Retort	Cogitaverunt impii	Confundantur	Credo videre
Psalm	Psalm 72[31]	Psalm 39[32]	Psalm 26[33]	5th candle extinguished at end
Antiphon	Exsurge, Domine	Alieni insurrexerunt	Domine, abstraxisti
Psalm	Psalm 73[34]	Psalm 53[35]	Psalm 29[36]	6th candle extinguished at end
Versicle	Deus meus, eripe me	Insurrexerunt in me	Tu autem
	Our Male parent (silent)
quaternary reading	from Comm. on Psalm 54 [37]	from Commentary on Psalm 63 [38]
4th responsory	Amicus meus	Tamquam advertizement latronem	Recessit pastor noster
5th reading	from Comm. on Psalm 54 [37]	from Commentary on Psalm 63 [38]
5th responsory	Judas mercator pessimus	Tenebrae factae sunt	O vos omnes
sixth reading	from Comm. on Psalm 54 [37]	from Commentary on Psalm 63 [38]
sixth responsory	Unus ex discipulis	Animam meam dilectam	Ecce quomodo
	3rd Nocturn (readings from two New Testament epistles)
Antiphon	Dixi iniquis	Ab insurgentibus	Deus adjuvat me
Psalm	Psalm 74[39]	Psalm 58[xl]	Psalm 53[41]	7th candle extinguished at end
Antiphon	Terra tremuit	Longe fecisti	In step factus
Psalm	Psalm 75[42]	Psalm 87[43]	Psalm 75[44]	eighth candle extinguished at end
Antiphon	In dice tribulationis	Captabunt	Factus sum
Psalm	Psalm 76[45]	Psalm 93[46]	Psalm 87[47]	9th candle extinguished at end
Versicle	Exsurge, Domine	Locuti sunt adversum me	In pace factus est
	Our Begetter (silent)
7th reading	1 Corinthians 11:17–11:22	Hebrews iv:11–4:xv	Hebrews 9:11–9:14
7th responsory	Eram quasi agnus innocens	Tradiderunt me	Astiterunt reges terrae
8th reading	1 Corinthians xi:23–11:26	Hebrews iv:16–five:3	Hebrews 9:xv–9:18
eighth responsory	Una hora	Jesum tradidit	Aestimatus sum
9th reading	1 Corinthians 11:27–11:34	Hebrews 5:iv–five:10	Hebrews ix:xix–ix:22
9th responsory	Seniores populi	Caligaverunt oculi mei	Sepulto Domino
	Lauds
Retort	Justificeris, Domine	Proprio Filio	O mors
Psalm	Psalm 50[48] (Miserere)			10th candle extinguished at end
Antiphon	Dominus tamquam ovis	Anxiatus est	Plangent eum
Psalm	Psalm 89[49]	Psalm 142[50]	Psalm 91[51] (pre-1912) Psalm 91[52] (from 1912)	11th candle extinguished at cease
Retort	Contritum est cor meum	Ait latro ad latronem	Attendite
Psalm	Psalms 62+66[53] (pre-1912) Psalm 35[54] (from 1912)	Psalms 62+66[53] (pre-1912) Psalm 84[55] (from 1912)	Psalms 62+66[53] (pre-1912) Psalm 63[56] (from 1912)	12th candle extinguished at terminate
Antiphon	Exhortatus es	Dum conturbata	A porta inferi
Sometime Testament anthem	Canticle of Moses Exodus 15:1–fifteen:xviii	Anthem of Habacuc Habakkuk 3:2–iii:19	Anthem of Ezechias Isaiah 38:10–38:twenty	13th candle extinguished at end
Antiphon	Oblatus est	Memento mei	O vos omnes qui transitis
Psalm	Psalms 148+149+150[57] (pre-1912) Psalm 146[58] (from 1912)	Psalms 148+149+150[57] (pre-1912) Psalm 147[59] (from 1912)	Psalms 148+149+150[57] (pre-1912) Psalm 150[60] (from 1912)	14th candle extinguished at end
Versicle	Man pacis meae	Collocavit me	Caro mea
Antiphon	Traditor autem	Posuerunt super caput	Mulieres sedentes
Benedictus	Canticle of Zachary Luke ane:68–one:79			Chantry candles extinguished at different verses of Benedictus; Last burning candle hidden after repeat of retort
	Christus factus est (based on Philippians 2:viii–two:9 )
	Our Begetter (silent)
	Psalm 50[61] (Miserere), omitted after 1955[62] [63]
Prayer	Respice quaesumus			Followed by strepitus; last candle brought dorsum

Music [edit]

"The saddest melody within the whole range of music": the opening of the Tenebrae chanting of the Volume of Lamentations of the Prophet Jeremiah

The lessons of the first nocturn at matins are taken on all 3 days from the Book of Lamentations and are sung to a specific Gregorian reciting tone,^[64] which has been called "the saddest tune within the whole range of music".^[65] The Lamentations of Jeremiah the Prophet accept been fix to polyphonic music past many composers, including Palestrina, Tallis and Lassus. Such High-Renaissance polyphonic choral settings of Lamentations at Tenebrae, culminating in those of Lassus (1584), share the same texts with, but in musical idiom are to be distinguished from, the French Baroque genre of Leçons de ténèbres, as composed by Marc-Antoine Charpentier, Michel Lambert, and François Couperin. In the 20th century Ernst Krenek wrote a Lamentatio Jeremiae prophetae, Op. 93 (1941-1942), and Igor Stravinsky composed Threni (1957-1958).

Each day, the lessons of the second nocturn are from writings of St. Augustine, and the lessons of the 3rd nocturn from 2 New Testament epistles. These are chanted to the ordinary lesson tone and accept been relatively neglected by composers, though there are a few settings by Manuel Cardoso.

The Tenebrae responsories take been gear up by, amid others, Lassus, Gesualdo, Victoria, Marc-Antoine Charpentier and Jan Dismas Zelenka. Gregorio Allegri'due south setting of the Miserere psalm, to be sung at the Tenebrae Lauds, is one of the best known compositions for the service. Also Gesualdo includes a setting of that psalm in his Responsoria et alia advert Officium Hebdomadae Sanctae spectantia, forth with a setting of the Benedictus.

Roman Rite since 1970 [edit]

A mod Tenebrae service in a Roman Catholic parish church on Spy Wed 2019, adapted by, for case, replacing the 15-candle hearse with individual candlesticks for a much smaller number of candles and omitting the six chantry candles

After the 1970 revision of the Roman Breviary, now called the Liturgy of the Hours, a 1988 circular letter from the Congregation for Divine Worship recommended communal celebration of the Role of Readings and Morning Prayer − which were formerly chosen matins and lauds − on Good Friday and Holy Sat, and remarked that this office was "formerly chosen 'Tenebrae'".^[66] The General Didactics of the Liturgy of the Hours says: "Before forenoon Lauds on Good Friday and Holy Sabbatum, the Office of Readings is, if possible, to exist celebrated publicly and with the people taking office."^[67] The Ceremonial of Bishops (1984) says: "It is also desirable that, if at all possible, the bishop have part with the clergy and people in the office of readings and forenoon prayer on Good Friday and Holy Sabbatum."^[68] The Role of Readings and Morning Prayer accept simply half dozen psalms (3 in either hr), not the older form's 14, after each of which a candle was extinguished. The readings are no longer iii, divided into ix sections, but two longer readings, and in that location is provision for extending the Office of Readings on more than solemn occasions.^[69] In the older form, liturgical practice on those days differed from that on other days, fifty-fifty those of Lent: for instance, Gloria Patri was non included at the end of psalms and responsories.^[70] The office of Tenebrae was abased at the Church of the Holy Sepulchre in Jerusalem but in 1977 − although the dominion against anticipation of Matins and Lauds to the previous evening was already in effect in that location − because the times of Catholic Holy Calendar week services had to remain unchanged due to the established rights of other churches.^[71]

Summorum Pontificum (2007) permits clerics bound to recitation of the Divine Part to use the 1961 Roman Breviary. Several religious and secular institutes and societies of churchly life have availed themselves of this permission. The 1955 and 1960 changes incorporated into that edition of the Breviary go on to exclude anticipation of matins and lauds to the previous evening, whether celebrated with or without the Tenebrae ceremonies.

Services called Tenebrae, differing in several respects from the original course and non necessarily connected with Holy Week, are held even where the pre-Vatican II 1961 Roman Breviary is not used:

• The Jesuit Plant provides a service, denominated Tenebrae, without psalms and not necessarily in darkness, in which a candle is extinguished after the reading of each of seven Scripture passages related to the Passion of Jesus.^[72]
• A modified form of the old-fashion Tenebrae that leaves the church in darkness is used by the Canons Regular of Saint John Cantius in Chicago.^[73]
• Several Catholic cathedrals and other churches arrange ane-off services with Gregorian dirge and polyphonic music from the traditional Tenebrae service, sometimes as an evening concert.^{[74] [75] [76]}

Unlike the original well-attended Tenebrae, these modern adaptations have attracted little attention on the part of musical composers.

Other Western Christian Churches [edit]

Some Protestant denominations retained elements of the Roman Tenebrae liturgy, or added others. The Tenebrae services in the Lutheran, Anglican, United Methodist, United Church building of Christ and Presbyterian Churches all incorporate "the pattern of extinguishing the candles (and the overhead lights) and restoring the Christ candle", along with the strepitus.^[6] Some liturgical Baptist congregations also concur Tenebrae Services.^[77] Variations of Tenebrae are sometimes celebrated in less formal or not-denominational churches also.

Some Tenebrae responsory settings led their own life in Protestant practice, for case:

• Jacob Handl's Ecce quomodo moritur justus ^[78]
• The Tristis est anima mea setting attributed to Johann Kuhnau^[79]

Anglican practice [edit]

Those Anglican churches that celebrate the Tenebrae service do and then on Spy Wednesday, thereby preserving the importance of the Maundy Thursday and Skillful Friday observances.^[5]

In its Book of Occasional Services, the Episcopal Church (United States) provides for a single Tenebrae service on Holy Wednesday in the evening. That service preserves the number of ix Tenebrae lessons, each followed by a responsory.^[80]

Parishes of the Anglican Church of Canada that do celebrate Tenebrae follow a diversity of practices. The Church building of St. Mary Magdalene (Toronto) is notable for the excellence of its music, of which the musical Tenebrae services are exemplary. Christ Church Cathedral (Fredericton) uses Tenebrae in a sung traditional language form on the Midweek evening of Holy Calendar week which includes lessons from Jeremiah with responding psalms, the quaternary being from John 17, and Benedictus. At the Church of the Epiphany (Oakville) Tenebrae is described equally the reversal of the Advent wreath: "starting Lent with the brightness of half dozen candles, the darkness grows as a candle is extinguished each calendar week in anticipation of Jesus dying on the cross on Skillful Friday." This abbreviated Tenebrae liturgy begins worship services on Sundays during Lent.^[81] The Sisterhood of Saint John the Divine have their own liturgy, "The Order of Tenebrae", published in 1933.^[82]

Lutheran practise [edit]

In Lutheran churches that find the celebration, the Tenebrae service is typically held on Good Friday.^[83] There is a gradual dimming of the lights and extinguishing of the candles as the service progresses.^[83] Toward the end of the service, the Christ candle, if present, is removed from the sanctuary.^[83] A last Strepitus, or loud noise, typically made past slamming close the Bible, is made, symbolizing the earthquake that took place, and the agony of creation, at the death of Christ.^[83]

Methodist practise [edit]

In the Methodist tradition, 14 candles, along with a central Christ candle, are lit on the Tenebrae hearse after the Opening Prayer.^[84] They are consequently extinguished after each of the Tenebrae lessons.^[84] Prior to the reading of the sixteenth lesson, the Christ candle on the Tenebrae hearse is extinguished and so the church bells are tolled.^[84] The sixteenth lesson is read in darkness, followed past the conclusion of the liturgy.^[84]

Polish National Catholic practice [edit]

The Smooth National Cosmic service usually takes identify on Adept Friday, by and large at night. A standing cross is put on the chantry with a black veil over it and 12 to 14 candles are placed backside it. The service has a combination of Biting Lamentations, Matins, and Vespers. Several of the PNCC clergy, vested with cantors, are seated at the high place and the service is chanted. Gradually a minor cleric puts out each candle except for the superlative one that is taken around the sanctuary into the vestry. At that time a moment of silence is held for Christ'due south death. So the candle is placed dorsum; the lights in the church are turned back on; and the final hymns are sung.

Reformed practice [edit]

Congregationalist versions of Tenebrae service, particularly on Maundy Thursday or Skillful Friday, frequently incorporate readings from the gospels which draw the time between the Last Supper and the Passion of Christ.^{[85] [half-dozen]}

Western Orthodox practice [edit]

Some Western Rite Orthodox parishes notice the service of Tenebrae^{[ citation needed ]}. Amidst some^{[ which? ]} of the Byzantine Rite Orthodox the nearest equivalent is Matins of Great Friday, when a candlestick with 12 candles is set up^{[ citation needed ]} in the heart of the temple behind the analogion from which the Twelve Passion Gospels are read. However, here later on each reading 1 of the candles is lit rather than extinguished.^{[ commendation needed ]}

References [edit]

1. ^ New Oxford American Lexicon (Second ed.).
2. ^ Kosloski, Philip (12 April 2017). Into the darkness of Skillful Friday: The ancient liturgy of Tenebrae . Retrieved 17 April 2019. On each day of Tenebrae (Spy Midweek, Holy Thursday and Practiced Fri) a special triangular candelabra (chosen a Tenebrae hearse) is displayed, traditionally property 15 candles.
3. ^ Webster's New Globe College Lexicon (2014) defines Tenebrae every bit "a Holy Week night service (Wednesday through Friday), formerly widely observed in the Western Church, consisting of group recitation of Matins and Lauds of the post-obit day in commemoration of Christ'southward death and burial". Collins English Dictionary (British usage) gives: "(formerly) the matins and lauds for Thursday, Friday, and Sabbatum of Holy Week, unremarkably sung in the evenings or at night.
4. ^ Kosloski, Philip (28 March 2018). "What is "Spy Wednesday"?". Aleteia. Retrieved 17 Apr 2019. From Midweek onward, Judas secretly watched for a chance to turn Jesus over to the chief priests, and so many Christians labeled this day every bit "Spy Wednesday." In the same vein various cultures reflected the somber mood of this twenty-four hours past calling it "Blackness Wednesday" or "Wednesday of Shadows," which also corresponds to the liturgical rite of Tenebrae that is celebrated on this solar day.
5. ^ ^{a b} Volume of Occasional Services. Protestant Episcopal Church building in the The states. 2018. In this volume, provision is made for Tenebrae on Wednesday evening just, in lodge that the proper liturgies of Maundy Thursday and Skillful Friday may find their place every bit the main services of those days.
6. ^ ^{a b c} Boonstra, Harry (1986). "Tenebrae". Reformed Worship. Retrieved 27 March 2018. Tenebrae services today, usually held on one mean solar day instead of three, follow many of the aboriginal customs. The pastor and members of the congregation read a number of Scripture passages— either the traditional fourteen or fewer. Often these passages are not psalms just rather portions of the Passion story. But no matter which Scripture and music are selected, the pattern of extinguishing the candles (and the overhead lights) and restoring the Christ candle remains the same. Some churches accentuate the darkness past tolling the bells.
7. ^ Ruehlmann, Greg (21 March 2008). Disrepair Halo https://bustedhalo.com/features/in-the-dark. Retrieved xviii Apr 2019. It has not been popular in decades, and it would exist misleading to call it a "best-kept hugger-mugger" of the Cosmic Church—information technology's celebrated past some mainline Anglican and Lutheran communities every bit well.
8. ^ James Monti. The Week of Salvation: History and Traditions of Holy Week p. 79 ff. ^{[ dead link ]} Our Sunday Visitor Publishing, 1993 ISBN 0879735325 ISBN 9780879735326
9. ^ ^{a b} Herbert Thurston, "Tenebrae," Catholic Encyclopedia, vol. xiv (New York: Robert Appleton Company, 1912).
10. ^ Theresa Sanders, "Festivals of Holy Pain : In the Wake of Good Friday" in Marko Zlomislic, Neal DeRoo (editors), Cantankerous and Khora (Wipf and Stock 2010)
11. ^ "Matins and lauds are not anticipated in the evening, only are said in the morning, at the proper hour. In cathedral churches, nevertheless, since the Mass of the Chrism is historic in the morning time of Thursday of the Lord's Supper, Matins and Lauds of the same Thursday can be anticipated in the evening." Decree Maxima redemptionis nostrae mysteria (16 November 1955), No. v, §ii, translated from Acta Apostolicae Sedis 47 (1955), pp. 838–847.
12. ^ Marini, Piero (1962-06-23). Piero Marini, A Challenging Reform: Realizing the Vision of the Liturgical Renewal, 1963–1975 (Liturgical Press 2007), quotation: "new standard editions of the Breviary (April 5, 1961)" ...". ISBN9780814630358 . Retrieved 2018-07-09 .
13. ^ Bradshaw, Paul (2012-06-21). Paul Bradshaw and Maxwell E. Johnson, The Eucharistic Liturgies: Their evolution and interpretation (SPCK 2012), quotation: "A new Roman Breviary was released in 1961". ISBN9780281068081 . Retrieved 2018-07-09 .
14. ^ lisar1@charter.internet (2015-11-11). "Liturgical Books of the Roman Liturgy". Magnificat Media. Retrieved 2018-07-09 .
15. ^ The Latin Mass Society: "The changes to the Breviary in the 60's and 70's"
16. ^ "If the Office is recited in choir or in mutual, matins is not anticipated the evening before, just is said in the morning at a suitable hour. In churches where the Mass of the Chrism is celebrated, even so, matins may exist anticipated the evening earlier." Introductory rubric, Matins, Thursday of the Lord'southward Supper, The Hours of the Divine Role in English and Latin, vol. ii (Collegeville: The Liturgical Press, 1964) p. 1099. "In accord with the typical edition."
17. ^ ^{a b} Cosmic Church The Consummate Office of Holy Week Co-ordinate to the Roman Missal and Breviary, in Latin and English, pp. 184–250; 282–336; 380–418 Benziger brothers, 1875
18. ^ ^{a b} Prosper Guéranger, translated by Laurence Shepherd. Passiontide and Holy Week, Volume Half dozen of The Liturgical Year, pp. 304–352; 414–450; 519–546 Dublin, 1870.
19. ^ Leo Kelly, "Tenebrae Hearse," The Catholic Encyclopedia, vol. 7 (New York: Robert Appleton Company, 1910).
20. ^ ^{a b} P. J. B. de Herdt, Sacrae liturgiae praxis, juxta ritum romanum (Vanlinthout, Louvain, 1863), vol. 3, p. 41
21. ^ De 50'office des Ténèbres, Cérémonies à observer, 338,3
22. ^ Adrian Fortescue, The Ceremonies of the Roman Rite Described, 1917, p. 288.
23. ^ 1924 Liber Usualis, with modern musical notation
24. ^ Liber Usualis 1961 edition on archive.org and on sanctamissa.org
25. ^ Psalm seventy
26. ^ Psalm 26
27. ^ Psalm xv
28. ^ Psalm 71
29. ^ Psalm 37
30. ^ Psalm 23
31. ^ Psalm 72
32. ^ Psalm 39
33. ^ Psalm 26
34. ^ Psalm 73
35. ^ Psalm 53
36. ^ Psalm 29
37. ^ ^{a b c} Augustine, Exposition on Psalm 55
38. ^ ^{a b c} Augustine, Exposition on Psalm 64
39. ^ Psalm 74
40. ^ Psalm
41. ^ Psalm 91
42. ^ ^{a b c} Psalm 62 + Psalm 66
43. ^ Psalm 35
44. ^ Psalm 84
45. ^ Psalm 63
46. ^ ^{a b c} Psalm 148–150
47. ^ Psalm 146
48. ^ Psalm 147
49. ^ Psalm 150
50. ^ Psalm 50
51. ^ Breviarium Romanum 1981 (totum), pp. 501, 512, 521
52. ^ Liber Usualis 1981, p. 660, also referenced on pp. 719, 776C
53. ^ Liber Usualis, p. 631. Other Gregorian melodic patterns are plant in manuscripts, merely just this i is now unremarkably used (Lamentations, Book of.
54. ^ John F. Sullivan, The Externals of the Catholic Church (Aeterna Press 1951)
55. ^ Congregation for Divine Worship, Round Letter Paschalis sollemnitatis Concerning the Preparation and Celebration of the Easter Feasts (16 Jan 1988), n. 40: Notitiae 24 (1988) pp. 81–107: "Information technology is recommended that there be a communal celebration of the Office of Readings and Morning Prayer on Good Friday and Holy Saturday. Information technology is plumbing equipment that the bishop should celebrate the Function in the cathedral, with as far as possible the participation of the clergy and people. This Office, formerly chosen 'Tenebrae', held a special place in the devotion of the faithful as they meditated upon the passion, death and burying of the Lord, while pending the announcement of the resurrection."
56. ^ The General Teaching of the Liturgy of the Hours, 210
57. ^ Congregation for Divine Worship, Ceremonial of Bishops (1984), n. 296; also nn. 189 and 217.
58. ^ See Full general Pedagogy of the Liturgy of the Hours, 73; Ceremonial of Bishops (1984), 214–216.
59. ^ Liber Usualis (1961), p. 625]
60. ^ Reform of the Holy Week Liturgy at the Holy Sepulchre
61. ^ "The Liturgy of Tenebrae". Jesuit Institute. Retrieved 2018-07-09 .
62. ^ "Tenebrae for Holy Week – Back by Pop Need". Cosmic.org. Retrieved 2018-07-09 .
63. ^ "Diocese of Savannah: Tenebrae Service and Concert". Diosav.org. 2017-04-12. Retrieved 2018-07-09 .
64. ^ "Tenebrae Service". Diocese of Trenton. 2017-04-12. Retrieved 2018-07-09 .
65. ^ "Regina mag: Fourth dimension to bring Tenebrae out of the shadows". Reginamag.com. 21 March 2016. Retrieved 2018-07-09 .
66. ^ Ravensworth Baptist Church, Annandale, Virginia. "Holy Week 2012" in News from the Corner, April i–14, 2012
67. ^ Tomasz Jeż. "The Motets of Jacob Handl in Inter-confessional Silesian Liturgical Exercise" in De musica disserenda III/2, 2007, pp. 37–48
68. ^ Melamed, Daniel R. (1995). J.S. Bach and the High german Motet. Cambridge University Press. pp. 148–149. ISBN0-52-141864-X.
69. ^ Church Publishing The Book of Occasional Services • 2003, pp. 74–83. New York, 2004. ISBN 089869664X ISBN 9780898696646
70. ^ "An idea worth sharing – Lenten Tenebrae Liturgy – The Niagara Anglican". Niagaraanglican.news. 11 May 2017. Retrieved 2018-07-09 .
71. ^ A Journey Just Begun: The Story of an Anglican Sisterhood – The Sisterhood of St. John the Divine – Google Books. 2015-02-21. ISBN9781459723702 . Retrieved 2018-07-09 .
72. ^ ^{a b c d} "The Three Days: traditions of Maundy Thursday, Good Friday and the Vigil of Easter". Living Lutheran. five April 2013.
73. ^ ^{a b c d} The United Methodist Book of Worship. Kingswood Books. v Apr 2016. pp. 299–301. ISBN9781426735004.
74. ^ United Church of Christ. "Tenebrae: Service of Shadows – Proficient Friday – April six, 2012" in Worship Means

External links [edit]

• Roman Catholic devotions: Tenebrae
• An Episcopal Tenebrae service
• Tenebrae – Catholic Encyclopedia article
• Tenebrae Hearse – Catholic Encyclopedia commodity
• Presbyterian Tenebrae Order of Service
• United Methodist Church Tenebrae
• Sample non-denominational Tenebrae
• Tenebrae – The Jesuit Establish

Source: https://en.wikipedia.org/wiki/Tenebrae

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