When Are Athe Candles Extinguished At The Tenebrae Service

Christian religious service

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

Tenebrae (^[1]—Latin for "darkness") is a religious service of Western Christianity held during the three days preceding Easter Mean solar day, and characterized by gradual extinguishing of candles, and by a "strepitus" or "loud noise" taking identify in total darkness near the end of the service.

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

Celebrations called Tenebrae today may be of quite different content and structure, based for case on the Seven Last Words or readings of the Passion of Jesus. They may be held on only one day of Holy Calendar week, especially Spy Midweek (Holy Midweek).^{[four] [5]} They may exist held during the daylight hours and the number of candles, if used, may vary.^[6]

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

Roman Cosmic Church building [edit]

Original form [edit]

In the Roman Cosmic Church, "Tenebrae" is the name given to the celebration, with special ceremonies, of matins and lauds, the first two hours of the Divine Function of each of the last three 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 least to the ninth century.^[8] Matins, originally celebrated a few hours later midnight, and lauds, originally celebrated at dawn, were anticipated by the late Middle Ages on the afternoon or evening of the preceding mean solar day,^[9] and were given the proper name "Tenebrae" considering concluding when darkness was setting in.^[10]

The celebration of matins and lauds of these days on the previous evening in the class referred to equally Tenebrae in churches with a sufficient number of clergy was universal in the Roman Rite until the reform of the Holy Week ceremonies by Pope Pius XII in 1955. He restored the Easter Vigil as a night part, moving that Easter liturgy from Holy Saturday forenoon to the following dark and likewise moved the master liturgies of Holy Th and Good Friday from morn to afternoon or evening. Thus matins and lauds of Adept Friday and Holy Saturday could no longer be anticipated on the preceding evening, and even matins and lauds of Holy Th was allowed to be anticipated merely in the case of cathedral churches in which the Chrism Mass was held on Holy Th morning.^[xi]

The 1960 Code of Rubrics, which was incorporated in the next 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] [13] [14] [15]} allowed no anticipation any of lauds, though matins alone could withal be anticipated to the solar day before, later than the 60 minutes of vespers.^[sixteen]

In sum:

• Until 1955 the three consecutive Tenebrae services for Holy Thursday, Good Friday and Holy Saturday, including the typical ceremonies such every bit the extinguishing of candles, with each of these 3 services predictable on the previous evening, were widely celebrated as 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 composed for these central occasions had developed.
• From 1956 to 1970 the practice largely declined:
  • The 1955 papal certificate restored the commemoration of matins and lauds of Holy Thursday, Good Friday and Holy Saturday to their original timing as morning services, with only a piddling assart for anticipating any of them on the evening before. On these three days attending shifted from what became morning time services to the services that were now to be held in the afternoon or evening. Communal celebration of matins and lauds became limited generally to communities that observed the full Divine Office in congregational course. Matins and lauds, having lost their infrequent character, provided composers with little incentive to produce new music for them and there was no demand for chiliad performances of the existing music before equanimous for Tenebrae.
  • The Roman Breviary, every bit updated in 1961, did non mention any specific Tenebrae ceremonies to accompany the no longer predictable matins and lauds of Maundy Thursday, Good Fri and Holy Sabbatum.
• Finally, in the wake of the Second Vatican Council, matins and lauds throughout the year were completely reformed. Matins, for instance, no longer had the nine psalms and lauds the five psalms that determined the number of candles extinguished in the Tenebrae commemoration.

Construction of the original Tenebrae [edit]

The structure is the aforementioned for all iii days. The outset function of the service is matins, which in its pre-1970 form is composed of three nocturns, each consisting of iii psalms, a short versicle and response, a silent Pater Noster, and three readings, each followed past 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 after each psalm.^{[17] [18]}

The principal Tenebrae anniversary is the gradual extinguishing of candles upon a stand up in the sanctuary called a hearse.^[nineteen] Somewhen, the Roman Rite settled on 15 candles, one of which is extinguished afterward each of the nine psalms of matins and the five of lauds. The six 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 subconscious backside the altar (if the altar 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 dissonance"), fabricated past slamming a book shut, banging a hymnal or breviary confronting the pew, or stomping on the floor, symbolizes the earthquake that followed Christ'south death, although it may accept originated every bit a simple signal to depart.^[9] After the candle has been shown to the people, information technology is extinguished, and so put "on the credence table," or simply taken to the sacristy. All rise and and so go out in silence.^[22]

Table 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 Five (1568), Psalms 62/63 and 66/67 (treated equally a single unit of measurement) and Psalms 148–150 (once more treated as a single unit) were recited at lauds every day of the calendar week. Pius X eliminated such repetitions and provided a quite different choice of psalms for lauds.

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

(note: Psalm numbering as in the Vulgate)	Maundy Thursday	Good Friday	Holy Saturday	Practices
	Matins
	Starting time Nocturn (readings from the Lamentations of Jeremiah)
Antiphon	Zelus domus	Astiterunt reges terrae	In pace
Psalm	Psalm 68 ( Psalm 68 )	Psalm 2 ( Psalm two )	Psalm 4 ( Psalm 4 )	1st candle extinguished at end[20]
Antiphon	Avertantur retrorsum	Diviserunt sibi	Habitabit in tabernaculo
Psalm	Psalm 69 ( Psalm 69 )	Psalm 21 ( Psalm 21 )	Psalm 14 ( Psalm 14 )	2nd candle extinguished
Antiphon	Deus meus eripe me	Insurrexerunt in me	Caro mea
Psalm	Psalm 70[25]	Psalm 26[26]	Psalm xv[27]	3rd candle extinguished at end
Versicle	Avertantur retrorsum	Diviserunt sibi	In step in idipsum
	Our Father (silent)
1st reading	Lamentations 1:i–1:5	Lamentations 2:8–ii:xi	Lamentations 3:22–3:30
1st responsory	In monte Oliveti	Omnes amici mei	Sicut ovis
2nd reading	Lamentations 1:half dozen–ane:9	Lamentations two:12–2:xv	Lamentations 4:1–4:half dozen
2nd responsory	Tristis est anima mea	Velum templi	Jerusalem surge
3rd reading	Lamentations one:10–1:fourteen	Lamentations 3:ane–three:9	Lamentations five:1–5:11
3rd responsory	Ecce vidimus	Vinea mea	Plange quasi virgo
	2d Nocturn (readings from Saint Augustine's Commentaries on the Psalms)
Antiphon	Liberavit Dominus	Vim faciebant	Elevamini
Psalm	Psalm 71[28]	Psalm 37[29]	Psalm 23[30]	4th candle extinguished at end
Retort	Cogitaverunt impii	Confundantur	Ideology videre
Psalm	Psalm 72[31]	Psalm 39[32]	Psalm 26[33]	5th candle extinguished at terminate
Retort	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 Father (silent)
quaternary reading	from Comm. on Psalm 54 [37]	from Commentary on Psalm 63 [38]
4th responsory	Amicus meus	Tamquam ad 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
6th reading	from Comm. on Psalm 54 [37]	from Commentary on Psalm 63 [38]
6th responsory	Unus ex discipulis	Animam meam dilectam	Ecce quomodo
	Tertiary Nocturn (readings from two New Testament epistles)
Retort	Dixi iniquis	Ab insurgentibus	Deus adjuvat me
Psalm	Psalm 74[39]	Psalm 58[40]	Psalm 53[41]	7th candle extinguished at cease
Antiphon	Terra tremuit	Longe fecisti	In stride factus
Psalm	Psalm 75[42]	Psalm 87[43]	Psalm 75[44]	eighth candle extinguished at end
Retort	In die 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 stride factus est
	Our Father (silent)
7th reading	1 Corinthians 11:17–11:22	Hebrews 4:11–four:15	Hebrews nine:11–9:14
7th responsory	Eram quasi agnus innocens	Tradiderunt me	Astiterunt reges terrae
8th reading	1 Corinthians 11:23–11:26	Hebrews four:xvi–five:three	Hebrews 9:xv–ix:18
8th responsory	Una hora	Jesum tradidit	Aestimatus sum
9th reading	1 Corinthians 11:27–11:34	Hebrews 5:4–five:ten	Hebrews 9:19–9:22
9th responsory	Seniores populi	Caligaverunt oculi mei	Sepulto Domino
	Lauds
Antiphon	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 end
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 end
Antiphon	Exhortatus es	Dum conturbata	A porta inferi
Old Attestation anthem	Anthem of Moses Exodus 15:1–15:18	Anthem of Habacuc Habakkuk 3:ii–3:nineteen	Canticle of Ezechias Isaiah 38:10–38:20	13th candle extinguished at terminate
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 cease
Versicle	Man pacis meae	Collocavit me	Caro mea
Antiphon	Traditor autem	Posuerunt super caput	Mulieres sedentes
Benedictus	Anthem of Zachary Luke 1:68–1:79			Altar candles extinguished at different verses of Benedictus; Concluding burning candle subconscious afterward repeat of antiphon
	Christus factus est (based on Philippians ii:8–2:9 )
	Our Male parent (silent)
	Psalm fifty[61] (Miserere), omitted later 1955[62] [63]
Prayer	Respice quaesumus			Followed past strepitus; last candle brought back

Music [edit]

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

The lessons of the get-go nocturn at matins are taken on all three days from the Book of Lamentations and are sung to a specific Gregorian reciting tone,^[64] which has been called "the saddest melody inside the whole range of music".^[65] The Lamentations of Jeremiah the Prophet have been ready to polyphonic music by 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 Bizarre 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 third nocturn from two 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 set past, among others, Lassus, Gesualdo, Victoria, Marc-Antoine Charpentier and Jan Dismas Zelenka. Gregorio Allegri's setting of the Miserere psalm, to be sung at the Tenebrae Lauds, is one of the best known compositions for the service. Too Gesualdo includes a setting of that psalm in his Responsoria et alia ad Officium Hebdomadae Sanctae spectantia, forth with a setting of the Benedictus.

Roman Rite since 1970 [edit]

A modern Tenebrae service in a Roman Catholic parish church on Spy Wednesday 2019, adapted by, for instance, replacing the 15-candle hearse with private candlesticks for a much smaller number of candles and omitting the half dozen altar candles

After the 1970 revision of the Roman Breviary, now called the Liturgy of the Hours, a 1988 round letter from the Congregation for Divine Worship recommended communal celebration of the Role of Readings and Morning Prayer − which were formerly called matins and lauds − on Good Fri and Holy Saturday, and remarked that this office was "formerly called 'Tenebrae'".^[66] The General Pedagogy of the Liturgy of the Hours says: "Before morning time Lauds on Good Fri and Holy Saturday, the Part of Readings is, if possible, to exist historic publicly and with the people taking office."^[67] The Formalism of Bishops (1984) says: "It is too desirable that, if at all possible, the bishop accept part with the clergy and people in the part of readings and morning prayer on Good Friday and Holy Sabbatum."^[68] The Office of Readings and Morning Prayer accept only half dozen psalms (3 in either hour), non the older course'due south xiv, later on each of which a candle was extinguished. The readings are no longer 3, divided into nine sections, but 2 longer readings, and in that location is provision for extending the Function of Readings on more solemn occasions.^[69] In the older form, liturgical practice on those days differed from that on other days, even those of Lent: for example, Gloria Patri was not included at the stop of psalms and responsories.^[70] The office of Tenebrae was abased at the Church of the Holy Sepulchre in Jerusalem simply in 1977 − although the rule against anticipation of Matins and Lauds to the previous evening was already in effect there − because the times of Catholic Holy 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 Function 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 keep to exclude apprehension 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 grade and non necessarily connected with Holy Week, are held even where the pre-Vatican Ii 1961 Roman Breviary is non used:

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

Unlike the original well-attended Tenebrae, these mod adaptations have attracted trivial 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 of Christ and Presbyterian Churches all comprise "the pattern of extinguishing the candles (and the overhead lights) and restoring the Christ candle", forth with the strepitus.^[6] Some liturgical Baptist congregations also hold Tenebrae Services.^[77] Variations of Tenebrae are sometimes historic in less formal or not-denominational churches likewise.

Some Tenebrae responsory settings led their own life in Protestant exercise, for instance:

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

Anglican practise [edit]

Those Anglican churches that celebrate the Tenebrae service do so 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 building (U.s.a.) provides for a single Tenebrae service on Holy Wed in the evening. That service preserves the number of nine Tenebrae lessons, each followed by a responsory.^[fourscore]

Parishes of the Anglican Church of Canada that do gloat Tenebrae follow a variety of practices. The Church of St. Mary Magdalene (Toronto) is notable for the excellence of its music, of which the musical Tenebrae services are exemplary. Christ Church building 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 fourth being from John 17, and Benedictus. At the Church building of the Epiphany (Oakville) Tenebrae is described as the reversal of the Advent wreath: "starting Lent with the brightness of half-dozen candles, the darkness grows equally a candle is extinguished each week in anticipation of Jesus dying on the cross on Good Fri." This abbreviated Tenebrae liturgy begins worship services on Sundays during Lent.^[81] The Sisterhood of Saint John the Divine have their own liturgy, "The Lodge of Tenebrae", published in 1933.^[82]

Lutheran practice [edit]

In Lutheran churches that observe the commemoration, the Tenebrae service is typically held on Proficient Friday.^[83] There is a gradual dimming of the lights and extinguishing of the candles equally the service progresses.^[83] Toward the stop of the service, the Christ candle, if present, is removed from the sanctuary.^[83] A terminal Strepitus, or loud dissonance, typically made by slamming shut the Bible, is fabricated, symbolizing the convulsion that took identify, and the agony of creation, at the decease of Christ.^[83]

Methodist practice [edit]

In the Methodist tradition, xiv candles, forth with a central Christ candle, are lit on the Tenebrae hearse later on the Opening Prayer.^[84] They are consequently extinguished later each of the Tenebrae lessons.^[84] Prior to the reading of the sixteenth lesson, the Christ candle on the Tenebrae hearse is extinguished and and then the church bells are tolled.^[84] The sixteenth lesson is read in darkness, followed by the decision of the liturgy.^[84]

Smoothen National Catholic practice [edit]

The Polish National Catholic service usually takes identify on Good Friday, more often than not at night. A standing cross is put on the altar with a blackness veil over it and 12 to 14 candles are placed behind it. The service has a combination of Bitter 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 top one that is taken around the sanctuary into the vestry. At that time a moment of silence is held for Christ's death. Then the candle is placed dorsum; the lights in the church building are turned back on; and the final hymns are sung.

Reformed practice [edit]

Congregationalist versions of Tenebrae service, peculiarly on Maundy Th or Good Fri, often incorporate readings from the gospels which describe the time betwixt the Concluding Supper and the Passion of Christ.^{[85] [half-dozen]}

Western Orthodox exercise [edit]

Some Western Rite Orthodox parishes find the service of Tenebrae^{[ commendation needed ]}. Among some^{[ which? ]} of the Byzantine Rite Orthodox the nearest equivalent is Matins of Great Friday, when a candlestick with 12 candles is prepare upwards^{[ citation needed ]} in the center of the temple behind the analogion from which the Twelve Passion Gospels are read. Yet, hither after each reading ane of the candles is lit rather than extinguished.^{[ citation needed ]}

References [edit]

1. ^ New Oxford American Dictionary (2d ed.).
2. ^ Kosloski, Philip (12 April 2017). Into the darkness of Proficient Fri: The aboriginal liturgy of Tenebrae . Retrieved 17 Apr 2019. On each day of Tenebrae (Spy Wednesday, Holy Thursday and Practiced Fri) a special triangular candelabra (called a Tenebrae hearse) is displayed, traditionally holding 15 candles.
3. ^ Webster'southward New Earth Higher Dictionary (2014) defines Tenebrae as "a Holy Calendar week night service (Wednesday through Friday), formerly widely observed in the Western Church, consisting of group recitation of Matins and Lauds of the following day in celebration of Christ's expiry and burying". Collins English Lexicon (British usage) gives: "(formerly) the matins and lauds for Thursday, Fri, and Saturday of Holy Calendar week, ordinarily sung in the evenings or at night.
4. ^ Kosloski, Philip (28 March 2018). "What is "Spy Midweek"?". Aleteia. Retrieved 17 April 2019. From Wed onward, Judas secretly watched for a chance to turn Jesus over to the principal priests, and and so many Christians labeled this day equally "Spy Midweek." In the aforementioned vein various cultures reflected the somber mood of this 24-hour interval past calling it "Blackness Midweek" or "Wednesday of Shadows," which also corresponds to the liturgical rite of Tenebrae that is celebrated on this mean solar day.
5. ^ ^{a b} Volume of Occasional Services. Protestant Episcopal Church building in the United States. 2018. In this volume, provision is made for Tenebrae on Wednesday evening only, in order that the proper liturgies of Maundy Thursday and Good Friday may find their place as the principal services of those days.
6. ^ ^{a b c} Boonstra, Harry (1986). "Tenebrae". Reformed Worship. Retrieved 27 March 2018. Tenebrae services today, usually held on i day instead of three, follow many of the ancient 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 but rather portions of the Passion story. But no matter which Scripture and music are selected, the blueprint of extinguishing the candles (and the overhead lights) and restoring the Christ candle remains the same. Some churches accentuate the darkness by tolling the bells.
7. ^ Ruehlmann, Greg (21 March 2008). "In the Dark". Busted Halo. Retrieved 18 April 2019. It has not been popular in decades, and it would be misleading to phone call it a "best-kept hole-and-corner" of the Cosmic Church—it'southward celebrated by some mainline Anglican and Lutheran communities too.
8. ^ James Monti. The Week of Salvation: History and Traditions of Holy Week p. 79 ff. ^{[ dead link ]} Our Lord's day Visitor Publishing, 1993 ISBN 0879735325 ISBN 9780879735326
9. ^ ^{a b} Herbert Thurston, "Tenebrae," Catholic Encyclopedia, vol. 14 (New York: Robert Appleton Company, 1912).
10. ^ Theresa Sanders, "Festivals of Holy Hurting : In the Wake of Good Fri" in Marko Zlomislic, Neal DeRoo (editors), Cross and Khora (Wipf and Stock 2010)
11. ^ "Matins and lauds are not anticipated in the evening, simply are said in the morning time, at the proper 60 minutes. In cathedral churches, notwithstanding, since the Mass of the Chrism is celebrated in the morning time of Thursday of the Lord'southward Supper, Matins and Lauds of the same Thursday tin can be anticipated in the evening." Decree Maxima redemptionis nostrae mysteria (16 November 1955), No. 5, §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 Eastward. Johnson, The Eucharistic Liturgies: Their development and estimation (SPCK 2012), quotation: "A new Roman Breviary was released in 1961". ISBN9780281068081 . Retrieved 2018-07-09 .
14. ^ lisar1@charter.net (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 lxx's"
16. ^ "If the Office is recited in choir or in mutual, matins is not predictable the evening before, simply is said in the morning at a suitable hr. In churches where the Mass of the Chrism is historic, nonetheless, matins may be anticipated the evening before." Introductory rubric, Matins, Thursday of the Lord's Supper, The Hours of the Divine Office in English and Latin, vol. 2 (Collegeville: The Liturgical Press, 1964) p. 1099. "In accordance with the typical edition."
17. ^ ^{a b} Catholic Church building The Complete Office of Holy Calendar week According 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 Calendar week, Volume VI of The Liturgical Year, pp. 304–352; 414–450; 519–546 Dublin, 1870.
19. ^ Leo Kelly, "Tenebrae Hearse," The Cosmic Encyclopedia, vol. 7 (New York: Robert Appleton Visitor, 1910).
20. ^ ^{a b} P. J. B. de Herdt, Sacrae liturgiae praxis, juxta ritum romanum (Vanlinthout, Louvain, 1863), vol. three, p. 41
21. ^ De l'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 annal.org and on sanctamissa.org
25. ^ Psalm 70
26. ^ Psalm 26
27. ^ Psalm 15
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 l
51. ^ Breviarium Romanum 1981 (totum), pp. 501, 512, 521
52. ^ Liber Usualis 1981, p. 660, as well referenced on pp. 719, 776C
53. ^ Liber Usualis, p. 631. Other Gregorian melodic patterns are institute in manuscripts, just simply this i is now commonly used (Lamentations, Book of.
54. ^ John F. Sullivan, The Externals of the Catholic Church (Aeterna Printing 1951)
55. ^ Congregation for Divine Worship, Round Letter Paschalis sollemnitatis Concerning the Training and Commemoration of the Easter Feasts (16 Jan 1988), n. twoscore: Notitiae 24 (1988) pp. 81–107: "It is recommended that at that place exist a communal commemoration of the Office of Readings and Morning Prayer on Good Friday and Holy Sat. It is fitting that the bishop should celebrate the Role in the cathedral, with as far as possible the participation of the clergy and people. This Office, formerly called 'Tenebrae', held a special place in the devotion of the faithful equally they meditated upon the passion, expiry and burial of the Lord, while awaiting the proclamation of the resurrection."
56. ^ The General Instruction of the Liturgy of the Hours, 210
57. ^ Congregation for Divine Worship, Ceremonial of Bishops (1984), north. 296; also nn. 189 and 217.
58. ^ Run into General Instruction of the Liturgy of the Hours Archived 2019-07-05 at the Wayback Machine, 73; Ceremonial of Bishops (1984), 214–216.
59. ^ Liber Usualis (1961) Archived 2014-02-26 at the Wayback Auto, p. 625]
60. ^ Reform of the Holy Week Liturgy at the Holy Sepulchre
61. ^ "The Liturgy of Tenebrae". Jesuit Found. Retrieved 2018-07-09 .
62. ^ "Tenebrae for Holy Week – Back past Pop Demand". 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 magazine: Time 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, Apr i–14, 2012
67. ^ Tomasz Jeż. "The Motets of Jacob Handl in Inter-confessional Silesian Liturgical Practise" in De musica disserenda Three/two, 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-Ten.
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 Only 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 Fri and the Vigil of Easter". Living Lutheran. 5 April 2013.
73. ^ ^{a b c d} The United Methodist Book of Worship. Kingswood Books. 5 April 2016. pp. 299–301. ISBN9781426735004.
74. ^ United Church building of Christ. "Tenebrae: Service of Shadows – Skillful Fri – April 6, 2012" in Worship Means

External links [edit]

• Roman Catholic devotions: Tenebrae
• An Episcopal Tenebrae service
• Tenebrae – Cosmic Encyclopedia article
• Tenebrae Hearse – Catholic Encyclopedia article
• Presbyterian Tenebrae Lodge of Service
• United Methodist Church Tenebrae
• Sample not-denominational Tenebrae
• Tenebrae – The Jesuit Institute

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

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