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Since Lord of the Rings, the actor has avoided big-budget epics. But now "I carried it for a long time," he says with mock solemnity. It would be.
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The clergy, lay ministers and the faithful then approach GF, no. The personal adoration of the cross is an important feature in this celebration and every effort should be made to achieve it. The rubrics remind us that "only one cross" should be used for adoration. If the numbers are so great that all can not come forward, the priest, after some of the clergy and faithful have adored the cross, can take the cross and stand in the center before the altar.

In a few words he invites the people to adore the Cross.

He then elevates the cross higher for a brief period of time while the faithful adore it in silence GF, no. Pastorally, it should be kept in mind that when a sufficiently large cross is used even a large community can reverence it in due time. The foot of the cross as well as the right and left arm can be approached and venerated. Coordination with ushers and planning the flow of people beforehand can allow for this part of the liturgy to be celebrated with decorum and devotion. The Missale Romanum gives specific directions as to the music used during the adoration.

The antiphons We adore your Cross, O Lord , the reproaches, the hymns Faithful Cross , or other suitable songs are sung. Totally new is the indication: The cross is then carried by the deacon or other suitable minister to its place at the altar. Lighted candles are then placed around or on the top of the altar or near the cross GF, no. The rubric is specific that either the deacon or priest bringing the Blessed Sacrament to the altar puts on a humeral veil.

Rather than indicate there is no procession, the rubric says the deacon or priest brings the Blessed Sacrament back from the place of reposition "by a shorter route. The rubric for the priest has been shortened, indicating that "the Priest goes to the altar and genuflects" GF, no. The priest communicates after Behold the Lamb of God. There is a new rubric that notes the priest is to say privately, May the Body of Christ keep me safe for eternal life. We adore your Cross, O Lord, we praise and glorify your holy Resurrection, for behold, because of the wood of a tree joy has come to the whole world.

And the antiphon is repeated: Some of the verses may also be sung by two cantors. I 1 and 2 My people, what have I done to you? Or how have I grieved you? I scourged Egypt for your sake with its firstborn sons, and you scourged me and handed me over. My people, what have I done to you?

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I led you out from Egypt as Pharoah lay sunk in the Red Sea, and you handed me over to the chief priests. I opened up the sea before you, and you opened my side with a lance. I fed you with manna in the desert, and on me you rained blows and lashes. I gave you saving water from the rock to drink, and for drink you gave me gall and vinegar. I struck down for you the kings of the Canaanites, and you struck my head with a reed. I put in your hand a royal scepter, and you put on my head a crown of thorns. I exalted you with great power, and you hung me on the scaffold of the Cross.

Faithful Cross the Saints rely on, Noble tree beyond compare! Never was there such a scion, Never leaf or flower so rare. Sweet the timber, sweet the iron, Sweet the burden that they bear! Sing, my tongue, in exultation Of our banner and device! Make a solemn proclamation Of a triumph and its price: How the Savior of creation Conquered by his sacrifice! For, when Adam first offended, Eating that forbidden fruit, Not all hopes of glory ended With the serpent at the root: Broken nature would be mended By a second tree and shoot.

Thus the tempter was outwitted By a wisdom deeper still: So the Father, out of pity For our self-inflicted doom, Sent him from the heavenly city When the holy time had come: Hear a tiny baby crying, Founder of the seas and strands; See his virgin Mother tying Cloth around his feet and hands; Find him in a manger lying Tightly wrapped in swaddling-bands! So he came, the long-expected, Not in glory, not to reign; Only born to be rejected, Choosing hunger, toil and pain, Till the scaffold was erected And the Paschal Lamb was slain. No disgrace was too abhorrent: Nailed and mocked and parched he died; Blood and water, double warrant, Issue from his wounded side, Washing in a mighty torrent Earth and stars and oceantide.

Lofty timber, smooth your roughness, Flex your boughs for blossoming; Let your fibers lose their toughness, Gently let your tendrils cling; Lay aside your native gruffness, Clasp the body of your King! Noblest tree of all created, Richly jeweled and embossed: The following conclusion is never to be omitted: Wisdom, power, and adoration To the blessed Trinity For redemption and salvation Through the Paschal Mystery, Now, in every generation, And for all eternity.

The Roman Missal and the Celebration of the Lord's Passion on Good Friday

In accordance with local circumstances or popular traditions and if it is pastorally appropriate, the Stabat Mater may be sung, as found in the Graduale Romanum , or another suitable chant in memory of the compassion of the Blessed Virgin Mary. When the adoration has been concluded, the Cross is carried by the Deacon or a minister to its place at the altar. Lighted candles are placed around or on the altar or near the Cross.

A cloth is spread on the altar, and a corporal and the Missal put in place.

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Meanwhile the Deacon or, if there is no Deacon, the Priest himself, putting on a humeral veil, brings the Blessed Sacrament back from the place of repose to the altar by a shorter route, while all stand in silence. Two ministers with lighted candles accompany the Blessed Sacrament and place their candlesticks around or upon the altar. When the Deacon, if a Deacon is present, has placed the Blessed Sacrament upon the altar and uncovered the ciborium, the Priest goes to the altar and genuflects.

Then the Priest, with hands joined, says aloud: The Priest, with hands extended says, and all present continue: Our Father, who art in heaven, hallowed be thy name; thy kingdom come, thy will be done on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil. With hands extended, the Priest continues alone: Deliver us, Lord, we pray, from every evil, graciously grant peace in our days, that, by the help of your mercy, we may be always free from sin and safe from all distress, as we await the blessed hope and the coming of our Savior, Jesus Christ.

He joins his hands. The people conclude the prayer, acclaiming: For the kingdom, the power and the glory are yours now and for ever. Then the Priest, with hands joined, says quietly: May the receiving of your Body and Blood, Lord Jesus Christ, not bring me to judgment and condemnation, but through your loving mercy be for me protection in mind and body and a healing remedy.

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The Priest then genuflects, takes a particle, and, holding it slightly raised over the ciborium, while facing the people, says aloud: Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb. And together with the people he adds once: Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.

And facing the altar, he reverently consumes the Body of Christ, saying quietly: May the Body of Christ keep me safe for eternal life. He then proceeds to distribute Communion to the faithful. During Communion, Psalm 22 21 or another appropriate chant may be sung. When the distribution of Communion has been completed, the ciborium is taken by the Deacon or another suitable minister to a place prepared outside the church or, if circumstances so require, it is placed in the tabernacle. Then the Priest says: Let us pray, and, after a period of sacred silence, if circumstances so suggest, has been observed, he says the Prayer after Communion.

Almighty ever-living God, who have restored us to life by the blessed Death and Resurrection of your Christ, preserve in us the work of your mercy, that, partaking of this mystery, we may have a life unceasingly devoted to you. For the dismissal the Deacon or, if there is no Deacon, the Priest himself, man say the invitation: Bow down for the blessing.

Then the Priest, standing facing the people and extending his hands over them says the Prayer over the People: May abundant blessing, O Lord, we pray, descend upon your people, who have honored the Death of your Son in the hope of their resurrection: And all, after genuflecting to the Cross, depart in silence. This, too, is stripped to its core.

Normally, the Celebrant sings the Collect, but not on this day. The Old Testament Lesson is read. Then, the Psalm is sung, the same Psalm you heard sung at the stripping of the altar on Maundy Thursday. The word stands entirely on its own. The congregation then sings a hymn, and during the last two verses, three cantors come forward from the ranks of the gentlemen of the choir, they are blessed by the Rector, and then they move into position to sing the Passion according to Saint John.

The Solemn Collects are said by the Celebrant at the Canterbury stone at the center of entrance to the chancel.

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These solemn intercessions are chanted for the Church, the world, the suffering, the unconverted, and the departed. During the singing of the next hymn, the three Sacred Ministers walk down the center aisle to the Narthex, where they take hold of the large wooden Cross. After the hymn, they carry it down the center aisle, stopping at the exact same places the Sacrament stopped in procession on Maundy Thursday and the Light of Christ will stop in procession at the Great Vigil.