The clause ut quem sacrificiis praeséntibus immolámus indirectly reminds us of the importance of a good translation. In fact, the only two times in the 1962 Missal that it does are the Christmas Midnight Mass and the Feast of Christ the King. When the Son is mentioned at the beginning of the prayer, the ending is changed from “Through our Lord Jesus Christ” to “Through the same our Lord Jesus Christ.” And when the Son is mentioned near the end of the prayer, the ending is changed to “Who with Thee liveth and reigneth.” It is rare to have all three orations in the same Mass-the Collect, Secret, and Postcommunion-end like this. Most orations in the Roman Missal are addressed to God the Father, and most do not mention the Son until the conclusion. Today, we examine all three orations of that feast in the hopes of gaining a better understanding of what this social reign entails.But first, a stylistic curiosity. In an earlier article, we described some of the differences between Pius XI’s original Feast of Christ the King and Paul VI’s feast that replaced it, the chief difference being the stress that the original places on the social reign of Jesus Christ in the here and now. Jan van Eyck, Detail from the Ghent Altarpiece Byzantine Music of the Italo-Albanian Tradition.An Exchange to Remember: The Secret of the Eightee.Vesper Hymn for the Feast of the Guardian Angels.Photos and Descriptions of a Recent Armenian Litur.The Sherborne Missal and the Medieval Artist Who S.Oldest Christian Mosaics in Milan Restored.Singing Upon the Book: Further Methods of Chant Ha.The Liberating Collect for the Nineteenth Sunday a.Is Modern Man “Incapable of the Liturgical Act”?.St Edward the Confessor and the Wilton Diptych.Divine Chastisement in the Traditional Roman Missal.The Byzantine Feast of the Protection of the Mothe.
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