document_title: Liturgical year

question_text: when is pentecost celebrated during the liturgical year

question_tokens: when is pentecost celebrated during the liturgical year

root

text: Liturgical year

text: Liturgical cycle[edit]

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text:
Liturgical year

Western

Advent
Christmastide
Epiphanytide
Ordinary Time
Pre-Lent / Shrovetide
Lent
Holy Week
Paschal Triduum
Eastertide
Pentecost
Ordinary Time / Kingdomtide

Eastern

Nativity Fast
Christmastide
Ordinary Time
Pre-Great Lent
Great Lent
Eastertide
Apostles' Fast
Ordinary Time

East Syriac Rite

Weeks of Annunciation
Weeks of Epiphany
Weeks of Great Fast
Weeks of Resurrection
Slihe or Weeks of Apostles
Qaita or Weeks of Summer
Eliya-Sliba-Muse or Weeks of Eliyah, Cross and Muse
Qudas Edta or Weeks of Dedication of Church

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text: The liturgical cycle divides the year into a series of seasons, each with their own mood, theological emphases, and modes of prayer, which can be signified by different ways of decorating churches, colours of paraments and vestments for clergy, scriptural readings, themes for preaching and even different traditions and practices often observed personally or in the home. In churches that follow the liturgical year, the scripture passages for each Sunday (and even each day of the year in some traditions) are specified in a lectionary.

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text: After the Protestant Reformation, Anglicans and Lutherans continued to follow the lectionary of the Roman Rite. Following a decision of the Second Vatican Council, the Catholic Church revised that lectionary in 1969, adopting a three-year cycle of readings for Sundays and a two-year cycle for weekdays.

text: Adaptations of the revised Roman Rite lectionary were adopted by Protestants, leading to the publication in 1994 of the Revised Common Lectionary for Sundays and major feasts, which is now used by many Protestant denominations, including also Methodists, Reformed, United, etc. This has led to a greater awareness of the traditional Christian year among Protestants, especially among mainline denominations.

text: Biblical calendars[edit]

text: Scholars are not in agreement about whether the calendars used by the Jews before the Babylonian exile were solar (based on the return of the same relative position between the sun and the earth), lunisolar (based on months that corresponded to the cycle of the moon, with periodic additional months to bring the calendar back into agreement with the solar cycle) like the present-day Jewish calendar of Hillel II, or purely lunar, as the Hijri calendar.[2]

text: The first month of the Hebrew year was called אביב (Aviv), evidently adopted by Moses from Ipip as the eleventh month of the non-lunar Egyptian calendar (that is also the origin of Abib as the tenth month of the non-lunar Ethiopian calendar),[3] meaning the month of green ears of grain.[4] Having to occur at the appropriate time in the spring, it thus was originally part of a tropical calendar. At about the time of the Babylonian exile, when using the Babylonian civil calendar, the Jews adopted as the name for the month the term ניסן (Nisan),[5] based on the Babylonian name Nisanu.[6] Thomas J Talley says that the adoption of the Babylonian term occurred even before the exile.[7]

text: In the earlier calendar, most of the months were simply called by a number (such as "the fifth month"). The Babylonian-derived names of the month that are used by Jews are:

text:
Nisan (March–April)
Iyar (April–May)
Sivan (May–June)
Tammuz (June–July)
Av (July–August)
Elul (August–September)
Tishrei (September–October)
Cheshvan (October–November)
Kislev (November–December)
Tevet (December–January)
Shevat (January–February)
Adar (February–March)

text: In Biblical times, the following Jewish religious feasts were celebrated :

text:
Pesach (Passover) – 14 Nisan (sacrifice of a lamb), 15 Nisan (Passover seder)
Shavuot (Pentecost) – Fiftieth day counted from Passover, normally 6 Sivan
"Day of Blowing Shofar/Trumpet" (now known as Rosh Hashanah) – 1 Tishrei
Yom Kippur (Day of Atonement) – 10 Tishrei
Sukkot (Tabernacles) – 15 Tishrei
Hanukkah (Dedication or Lights) – 25 Kislev (instituted in 164 BC)
Purim (Lots) – 14 Adar (instituted c. 400 BC)

tag: ul

text: Eastern Christianity[edit]

text: East Syrian Rite[edit]

text: The Liturgical Calendar of the Catholic churches of East Syrian Rite (i.e. the Chaldean Catholic Church and the Syro-Malabar Catholic Church) is fixed according to the flow of salvation history. With a focus upon the historical life of Jesus Christ, believers are led to the eschatological fulfilment (i.e. the heavenly bliss) through this special arrangement of liturgical seasons.[8] The liturgical year is divided into 9 seasons of approximately 7 weeks each but adjusted to fit the solar calendar. The arrangement of the Seasons in the Liturgical Year is based on seven central events on celebrations of the Salvation History. They are:

text:
Nativity of Christ
Epiphany of Christ
Resurrection of Christ
Pentecost
Transfiguration
Glorious Cross
Parousia (the Dedication of Church after Christ's second coming)

text: The biblical reading and prayers during Mass and Liturgy of the Hours varies according to different seasons in liturgical calendar.

text: Liturgical Calendar[edit]

text: The various seasons of the liturgical calendar of Syro Malabar Church and Chaldean Catholic Church are given below.

text: Annunciation (Subara)[edit]

text: Weeks of Annunciation (Subara) is the first season of the liturgical year. The liturgical year begins with the proclamation and celebration of the historical encounter between God and man in the person of Jesus Christ, the human appearance of the Divine Person. The Syriac word Subara, 'Annunciation', with which the Church qualify the first five or six weeks of her liturgical year, is, in fact, an announcement and proclamation with celebration with this supreme glad news of divine condescension to the human frailty in order to raise it up to the divine sublimity. The season begins on the Sunday just before the 1st of December and ends with the feast of Epiphany that is Feast of the Baptism of the Lord. This season is developed in the context of the mystery of incarnation completed in the fullness of time. The Church recalls during these days the announcement of the birth of John the Baptist, the predecessor of Jesus, and also the joyful event of the birth of John the Baptist. As a preparation for the celebration of the mystery of incarnation, this season also recalls creation, disobedience of our first parents and its consequences, the miserable state of the broken humanity, the promise of salvation offered by God, God’s covenant with humanity, and the prophecies about the Saviour. During this season we also meditate on the role of Mary in the history of the plan of salvation. The whole importance of Mary, and hence her veneration in the Church, depends on her relation to Jesus, the most special being His mother. Her celebration is also underlined with two very solemn festivals of her: Immaculate Conception on December 8 and Congratulation to Mary as Mother of Jesus on the last Friday of this season. The Church practices abstinence during December 1–25 in preparation for Christmas; this period is called "25 days Lent".[citation needed]

text:
Feast of the Immaculate Conception of Mary, mother of Jesus (December 8)
Feast of Miraculous Cross of Mylapore(Saint Thomas Christian cross) (December 18) in Syro Malabar Church
Nativity of Our Lord and Saviour Jesus Christ or Christmas (December 25)
Feast of Holy Infants (December 28)
Feast of Name Iso (January 1)
Feast of Mary, mother of Jesus (last Friday of Season)

text: Epiphany (Denha)[edit]

text: Weeks of Epiphany begins on the Sunday closer to the feast of Epiphany and runs to the beginning of Great Fast. The word Denha in Syriac means sunrise. During the period the faithful meditates on the manifestation of Holy trinity and revelation of Christ the light of the world. Baptism in Jordan was the first historical event when the Holy Trinity is revealed to humans in the humanity of Jesus Christ. During the season church celebrate the feasts of Saints in connection with the manifestation of the Lord.

text:
Feast of Epiphany or Feast of Baptism of the Lord (January 6)
Feast of Saint John the Baptist on first Friday of Epiphany
Feast of Apostles Peter (Kepha) and Paul on second Friday of Epiphany
Feast of Evangelists on third Friday of Epiphany
Feast of Saint Stephan on fourth Friday of Epiphany
Feast of Fathers of Church on fifth Friday of Epiphany
Feast of Patron Saint of Church on sixth Friday of Epiphany
Feast of all departed faithful on last Friday of Epiphany

text: Great Fast (Sawma Rabba)[edit]

text: During these weeks the faithful reflect on and meditate over the public life of Jesus and especially on its culmination in his passion, death and burial. The season begins 50 days before Easter on Peturta Sunday and comprises whole period of Great Lent and culminates on Resurrection Sunday. Word Peturta in Syriac means "looking back" or "reconciliation". It is a God-given time for turning to one’s own life more deeply and to become convinced of the abundant blessings of the loving God – the creation, the providential caring, the human fall, the helplessness of man to save himself, the promise of salvation, the redemption through His Son Jesus and the Passion of the Christ. Faithful enter the weeks of Great Fast, celebrating the memory of all the Faithful Departed on the last Friday of Denha. According to the ecclesial and liturgical vision of this tradition, the weeks of Great Fast is also an occasion to keep up the memory of the beloved Departed through special prayers, renunciation, almsgiving, and so on and thus prepare oneself for a good death and resurrection in Jesus Christ. During the fast faithful of Syro Malabar Church do not use meat, fish egg many dairy products and most favorite food items and also avoid sexual contacts on all days including Sundays and Feast days. Before European colonisation Indian Nasranis used to take only food on once in a day (after 3:00PM) on all days during Great Fast.

text: Feasts in Lenten Season

text:
Peturta Sunday on First Sunday of Great Fast
Ash Monday or Clean Monday on first day(Monday) of Great Fast
Lazarus Friday on sixth Friday of Great Fast
Oshana Sunday on Sixth Sunday of Great Fast
Thursday of Pesha
Friday of Passion or Good Friday
Great Saturday or Saturday of light

text: Following feasts comes in the Lenten Season always

text:
Feast of Mar Cyril of Jerusalem (March 18)
Feast of Saint Joseph (March 19)
Feast of the Annunciation (March 25)

text: Resurrection (Qyamta)[edit]

text: Weeks of great resurrection begins on the Resurrection Sunday and runs to the feast of Pentecost. The Church celebrates the Resurrection of our Lord during these seven weeks: Jesus’ victory over death, sin, suffering and Satan. It is the Season to exult in the NEW LIFE obtained through the Resurrection of the Saviour. Church also commemorates various events happened after resurrection of Christ such as visits of Jesus to Apostles, ascension of Jesus. According to the eastern Christianity feast of resurrection is the most important and the greatest feast in a liturgical year. So season commemorating resurrection of Christ also gets a prime importance in the church liturgy. First week of the season is celebrated as 'Week of weeks' as it is the week of resurrection of Christ.

text: Feasts celebrated during the period:

text:
Feast of Resurrection of Christ
Feast of all confessors(Saints) on first Friday of Qyamta
New Sunday or St. Thomas Sunday on second Sunday of Qyamta
Feast of Ascension of Jesus on sixth Friday of Qyamta

text: Following feasts comes in the season of resurrection always

text:
Feast of Saint George (April 24)
Feast of Mark the Evangelist (April 25)
Feast of Saint Joseph, the worker(May 1)
Feasts of Saint Philip and Saint James the apostles (May 3)

text: Eastern Orthodox Church[edit]

text: The Liturgical year in the Eastern Orthodox Church is characterized by alternating fasts and feasts, and is in many ways similar to the Roman Catholic year described above. However, Church New Year (Indiction) traditionally begins on September 1 (Old Style or New Style), rather than the first Sunday of Advent. It includes both feasts on the Fixed Cycle and the Paschal Cycle (or Moveable Cycle). The most important feast day by far is the Feast of Pascha (Easter)—the Feast of Feasts. Then the Twelve Great Feasts, which commemorate various significant events in the lives of Jesus Christ and of the Theotokos (Virgin Mary).

text: The majority of Orthodox Christians (Russians, in particular) follow the Julian Calendar in calculating their ecclesiastical feasts, but many (including the Ecumenical Patriarchate and the Church of Greece), while preserving the Julian calculation for feasts on the Paschal Cycle, have adopted the Revised Julian Calendar (at present coinciding with the Gregorian Calendar) to calculate those feasts which are fixed according to the calendar date.

text: Between 1900 and 2100, there is a thirteen-day difference between the dates of the Julian and the Revised Julian and Gregorian calendars. Thus, for example, where Christmas is celebrated on December 25 O.S. (Old Style), the celebration coincides with January 7 in the Revised Calendar. The computation of the day of Pascha (Easter) is, however, always computed according to a lunar calendar based on the Julian Calendar, even by those churches which observe the Revised Calendar.

text: There are four fasting seasons during the year: The most important fast is Great Lent which is an intense time of fasting, almsgiving and prayer, extending for forty days prior to Palm Sunday and Holy Week, as a preparation for Pascha. The Nativity Fast (Winter Lent) is a time of preparation for the Feast of the Nativity of Christ (Christmas), but whereas Advent in the West lasts only four weeks, Nativity Fast lasts a full forty days. The Apostles' Fast is variable in length, lasting anywhere from eight days to six weeks, in preparation for the Feast of Saints Peter and Paul (June 29). The Dormition Fast lasts for two weeks from August 1 to August 14 in preparation for the Feast of the Dormition of the Theotokos (August 15). The liturgical year is so constructed that during each of these fasting seasons, one of the Great Feasts occurs, so that fasting may be tempered with joy.

text: In addition to these fasting seasons, Orthodox Christians fast on Wednesdays and Fridays throughout the year (and some Orthodox monasteries also observe Monday as a fast day). Certain fixed days are always fast days, even if they fall on a Saturday or Sunday (in which case the fast is lessened somewhat, but not abrogated altogether); these are: The Decollation of St. John the Baptist, the Exaltation of the Cross and the day before the Epiphany (January 5). There are several fast-free periods, when it is forbidden to fast, even on Wednesday and Friday. These are: the week following Pascha, the week following Pentecost, the period from the Nativity of Christ until January the 5th and the first week of the Triodion (the week following the 17th Sunday before Pentecost).

text: Pascha[edit]

text: The greatest feast is Pascha. Easter for both East and West is calculated as the first Sunday after the full moon that falls on or after March 21 (nominally the day of the vernal equinox), but the Orthodox calculations are based on the Julian calendar, whose March 21 corresponds at present with April 3 of the Gregorian calendar, and on calculations of the date of full moon different from those used in the West (see computus for further details).

text: The date of Pascha is central to the entire ecclesiastical year, determining not only the date for the beginning of Great Lent and Pentecost, but affecting the cycle of moveable feasts, of scriptural readings and the Octoechos (texts chanted according to the eight ecclesiastical modes) throughout the year. There are also a number of lesser feasts throughout the year that are based upon the date of Pascha. The moveable cycle begins on the Zacchaeus Sunday (the first Sunday in preparation for Great Lent or the 33rd Sunday after Pentecost as it is known), though the cycle of the Octoechos continues until Palm Sunday.

text: The date of Pascha affects the following liturgical seasons:

text:
The period of the Triodion (the Sundays before Great Lent, Cheesefare Week, Palm Sunday, and Holy Week)
The period of the Pentecostarion (Sunday of Pascha through the Sunday After Pentecost which is also called the Sunday of all saints)

text: The twelve Great Feasts[edit]

text: Some of these feasts follow the Fixed Cycle, and some follow the Moveable (Paschal) Cycle. Most of those on the Fixed Cycle have a period of preparation called a Forefeast, and a period of celebration afterward, similar to the Western Octave, called an Afterfeast. Great Feasts on the Paschal Cycle do not have Forefeasts. The lengths of Forefeasts and Afterfeasts vary, according to the feast.

text:
Nativity of the Theotokos (September 8)

birth of the Theotokos to Joachim and Anna

Elevation of the Cross (September 14)

the rediscovery of the original Cross on which Christ was crucified

Entrance of the Theotokos into the Temple (November 21)

the entry of the Theotokos into the Temple around the age of 3

Nativity of Our Lord and Saviour Jesus Christ (December 25)

the birth of Jesus, or Christmas

Theophany (January 6)

the baptism of Jesus Christ, Christ's blessing of the water, and the revealing of Christ as God

Presentation of Our Lord in the Temple (February 2)

Christ's presentation as an infant in the Temple by the Theotokos and Joseph.

Annunciation of the Theotokos (March 25)

Gabriel's announcement to the Theotokos that she will conceive the Christ, and her wilful agreement thereto

text: Note: In Eastern practice, should this feast fall during Holy Week or on Pascha itself, the feast of the Annunciation is not transferred to another day. In fact, the conjunction of the feasts of the Annunciation and Pascha (known as διπλή Πασχαλιά, dipli Paschalia in Modern Greek) is considered an extremely festive event.

text:
Entry into Jerusalem (Sunday before Pascha)

known in the West as Palm Sunday.

Ascension (40 days after Pascha)

Christ's ascension into Heaven following his resurrection.

Pentecost (50 days after Pascha)

The Holy Spirit comes and indwells the apostles and other Christian believers.

Transfiguration of Our Lord (August 6)

Christ's Transfiguration as witnessed by Peter, James and John.

Dormition of the Theotokos (August 15)

The falling asleep of the Theotokos (cf. the Assumption of Mary in Western Christianity)

text: Other feasts[edit]

text: Some additional feasts are observed with as though they were Great Feasts:

text:
The Protection of the Mother of God (October 1), especially among the Russian Orthodox
The Feast of Saint James the Just (October 23)
The Feast of Saint Demetrius of Thessaloniki (October 26)
The Feast of the Holy Archangels Michael and Gabriel (November 8)
The Feast of Saint Nicholas, the Bishop of Myra in Lycia (December 6)
The Feast of the Conception of Mary by Saints Joachim and Anne (December 9)
The Feast of Saint Spiridon (December 12)
The Feast of Saint Stephen the Deacon (December 27)
The Feast of Saint Basil the Great and the Circumcision of Christ (January 1)
The Feast of the Three Holy Hierarchs: Basil the Great, Gregory the Theologian and John Chrysostom (January 30)
The Feast of the Forty Martyrs of Sebaste (March 9)
The Feast of Saint Patrick (March 17)[9]
The Feast of Saint George (April 23)
The Feast of the Holy Emperors Constantine and Helen (May 21)
The Nativity of Saint John the Baptist (June 24)
The Feast of Saints Peter and Paul (June 29)
The Feast of Saint Elijah the Prophet (July 20)
The Feast of Saint Christina of Bolsena the Great Martyr (July 27)
The Beheading of St. John the Baptist (August 29)
Beginning of the Indiction-Ecclesiastical Year (September 1)
The Patronal Feast of a church or monastery

text: Every day throughout the year commemorates some saint or some event in the lives of Christ or the Theotokos. When a feast on the moveable cycle occurs, the feast on the fixed cycle that was set for that calendar day is transferred, with the propers of the feast often being chanted at Compline on the nearest convenient day.

text: Cycles[edit]

text: In addition to the Fixed and Moveable Cycles, there are a number of other liturgical cycles in the ecclesiastical year that affect the celebration of the divine services. These include, the Daily Cycle, the Weekly Cycle, the Cycle of Matins Gospels, and the Octoechos.

text: Western Christianity[edit]

text: Western Christian liturgical calendars are based on the cycle of the Roman Rite of the Catholic Church, including Lutheran, Anglican, and other Protestant calendars since this cycle pre-dates the Reformation. Generally, the liturgical seasons in western Christianity are Advent, Christmas, Ordinary Time (Time after Epiphany), Lent, Easter, and Ordinary Time (Time after Pentecost). Some Protestant traditions do not include Ordinary Time: every day falls into a denominated season.

text: Catholic Church[edit]

text: The Catholic Church sets aside certain days and seasons of each year to recall and celebrate various events in the life of Christ. In its Roman Rite the liturgical year begins with Advent, the time of preparation for both the celebration of Jesus' birth, and his expected second coming at the end of time. This season lasts until Christmas Eve on December 24.[10] Christmastide follows, beginning with First Vespers of Christmas on the evening of December 24 and ending with the Feast of the Baptism of the Lord. Traditionally, the end of Christmastide was February 2nd, or the Feast of the Presentation of the Lord, also known as Candlemas. This feast recounts the 40 days of rest Mary took before being purified and presenting her first-born son to the Temple in Jerusalem.

text: Lent is the period of purification and penance that begins on Ash Wednesday and ends on Holy Thursday. The Holy Thursday evening Mass of the Lord's Supper marks the beginning of the Easter Triduum, which includes Good Friday, Holy Saturday, and Easter Sunday.[10] The days of the Easter Triduum recall Jesus' Last Supper with his disciples, death on the cross, burial, and resurrection. The seven-week liturgical season of Easter immediately follows the Triduum, climaxing at Pentecost. This last feast recalls the descent of the Holy Spirit upon Jesus' disciples after the Ascension of Jesus. The rest of the liturgical year is commonly known as Ordinary Time.[10]

text: There are many forms of liturgy in the Catholic Church. Even putting aside the many Eastern rites in use, the Latin liturgical rites alone include the Ambrosian Rite, the Mozarabic Rite, and the Cistercian Rite, as well as other forms that have been largely abandoned in favour of adopting the Roman Rite.

text: Of this rite, what is now the "ordinary" or, to use a word employed in the Letter of Pope Benedict XVI accompanying the motu proprio Summorum Pontificum, the "normal" form is that which developed from the Second Vatican Council to the present day, while the form in force in 1962 is authorized as an extraordinary form of the Roman Rite without restriction in private celebrations, and under the conditions indicated in article 5 of the motu proprio Summorum Pontificum in public celebrations.[11]

text: The liturgical calendar in that form of the Roman Rite (see General Roman Calendar of 1960) differs in some respects from that of the present ordinary form, as will be noted below, and also from the earlier General Roman Calendar of Pope Pius XII, the still earlier General Roman Calendar of 1954 and the original Tridentine Calendar. These articles can be consulted with regard to the Roman-Rite liturgical year before 1960.

text: Anglican Church[edit]

text: The Church of England, Mother Church of the Anglican Communion, uses a liturgical year that is in most respects identical to that of the Roman Church. While this is less true of the calendars contained within the Book of Common Prayer and the Alternative Service Book (1980), it is particularly true since the Anglican Church adopted its new pattern of services and liturgies contained within Common Worship, in 2000. Certainly, the broad division of the year into the Christmas and Easter seasons, interspersed with periods of Ordinary Time, is identical, and the majority of the Festivals and Commemorations are also celebrated, with a few exceptions.

text: In some Anglican traditions (including the Church of England) the Christmas season is followed by an Epiphany season, which begins on the Eve of the Epiphany (on 6 January or the nearest Sunday) and ends on the Feast of the Presentation (on February 2 or the nearest Sunday). Ordinary Time then begins after this period.

text: The Book of Common Prayer contains within it the traditional Western Eucharistic lectionary which traces its roots to the Comes of St. Jerome in the 5th century.[12] Its similarity to the ancient lectionary is particularly obvious during Trinity season (Sundays after the Sunday after Pentecost), reflecting that understanding of sanctification.[13]

text: Protestantism[edit]

text: Vanderbilt University Professor Hoyt L. Hickman, with regard to the calendars of the Protestant Churches that use the Revised Common Lectionary,[14] including the Anglican Church, Presbyterians, Methodists, Episcopalians, Lutherans and some Baptists, among others,[15] states that:[14]

text: All these calendars agree that the Lord's Day is of primary importance among the observances of the year and that the Christian Year contains two central cycles--the Easter cycle and the Christmas cycle. Each cycle includes a festival season (Easter and Christmas), preceded by a season of preparation and anticipation (Lent and Advent). In most denominational versions and in the Common Lectionary, Lent and Advent are immediately preceded by a transitional Sunday (Transfiguration and Christ the King), and the Easter and Christmas Seasons are immediately followed by a transitional Sunday (Trinity and Baptism of the Lord).[14]

text: Protestant Churches, with exception of the Anglican and Lutheran, generally observe fewer feasts with regard to the saints, than the aforementioned liturgical denominations, in addition to the Catholic and Orthodox Churches. Furthermore, Reformed Christians emphasize weekly celebration of the Lord's day and, while some of them celebrate also what they call the five evangelical feasts, others celebrate no holy days.[16]

text: Liturgical calendar[edit]

text: Advent[edit]

text: Advent (from the Latin word adventus, which means "arrival" or "coming") is the first season of the liturgical year. It begins four Sundays before Christmas, the Sunday falling on or nearest to November 30, and ends on Christmas Eve. Traditionally observed as a "fast", it focuses on preparation for the coming of Christ, not only the coming of the Christ-child at Christmas, but also, in the first weeks, on the eschatological final coming of Christ, making Advent "a period for devout and joyful expectation".[17]

text: This season is often marked by the Advent Wreath, a garland of evergreens with four candles. Although the main symbolism of the advent wreath is simply marking the progression of time, many churches attach themes to each candle, most often 'hope', 'faith', 'joy', and 'love'. Other popular devotions during Advent include the use of the Advent Calendar or the Tree of Jesse to count down the days to Christmas.

text: Liturgical colour: violet or purple;[18] blue in some traditions, such as Methodist, Episcopalian, and Lutheran.[19][20][21]

text: Christmastide[edit]

text: The Christmas season immediately follows Advent. The traditional Twelve Days of Christmas begin with Christmas Eve on the evening of December 24 and continue until the feast of Epiphany. The actual Christmas season continues until the Feast of the Baptism of Christ, which in the present form of the Roman Rite is celebrated on the Sunday after January 6, or the following Monday if that Sunday is Epiphany.[22]

text: In the pre-1970 form, this feast is celebrated on January 13, unless January 13 is a Sunday, in which case the feast of the Holy Family is celebrated instead.[22] Until the suppression of the Octave of the Epiphany in the 1960 reforms, January 13 was the Octave day of the Epiphany, providing the date for the end of the season.

text: Traditionally, the end of Christmastide was February 2nd, or the Feast of the Presentation of the Lord, also known as Candlemas. This feast recounts the 40 days of rest Mary took before being purified and presenting her first-born son to the Temple in Jerusalem. [23] In medieval times, Candlemas eve (Feb. 1st) marked the day when all Christmas decorations, including the Christmas tree and the Nativity scene, were taken down. However, the tradition of ending Christmastide on Candlemas has slowly waned, except in some pockets of the Hispanic world where Candlemas (or La Fiesta de la Candelaria) is still an important feast and the unofficial end of the Christmas season.

text: Liturgical colour: white

text: Ordinary Time[edit]

text: "Ordinary" comes from the same root as our word "ordinal", and in this sense means "the counted weeks". In the Roman Catholic Church and in some Protestant traditions, these are the common weeks which do not belong to a proper season. In Latin, these seasons are called the weeks per annum, or "through the year".

text: In the current form of the Roman Rite adopted following the Second Vatican Council, Ordinary Time consists of 33 or 34 Sundays and is divided into two sections. The first portion extends from the day following the Feast of the Baptism of Christ until the day before Ash Wednesday (the beginning of Lent). It contains anywhere from three to eight Sundays, depending on how early or late Easter falls.

text: The main focus in the readings of the Mass is Christ's earthly ministry, rather than any one particular event. The counting of the Sundays resumes following Eastertide; however, two Sundays are replaced by Pentecost and Trinity Sunday, and depending on whether the year has 52 or 53 weeks, one may be omitted.

text: In the pre-1970 form of the Roman Rite, the Time after Epiphany has anywhere from one to six Sundays. As in the current form of the rite, the season mainly concerns Christ's preaching and ministry, with many of his parables read as the Gospel readings. The season begins on January 14[24] and ends on the Saturday before Septuagesima Sunday. Omitted Sundays after Epiphany are transferred to Time after Pentecost and celebrated between the Twenty-Third and the Last Sunday after Pentecost according to an order indicated in the Code of Rubrics, 18, with complete omission of any for which there is no Sunday available in the current year.[25] Before the 1960 revisions, the omitted Sunday would be celebrated on the Saturday before Septuagesima Sunday,[26] or, in the case of the Twenty-Third Sunday after Pentecost, on the Saturday before the Last Sunday after Pentecost.[27]

text: Liturgical colour: green

text: Septuagesima/Pre-Lenten Season[edit]

text: Septuagesima (from the Latin word for "seventieth") is a two-and-a-half-week period before Lent. This pre-Lent season is present in the pre-1970 form of the Roman Rite and in some Protestant calendars. It is a transition from the first part of the season per annum[28] to the season of Lent, and a preparation for the fasting and penance which begin on Ash Wednesday. Although most of the Divine Office remains the same as during the season per annum, certain customs of Lent are adopted, including the suppression of the "Alleluia", the replacement of the Alleluia at Mass with the Tract and the Gloria is no longer said on Sundays.

text: In the 1969 reform of the Roman Rite, this intermediate season was removed, with these weeks becoming part of Ordinary Time.

text: Liturgical colour (where observed): violet or purple

text: Lent and Passiontide[edit]

text: Lent is a major penitential season of preparation for Easter. It begins on Ash Wednesday and, if the penitential days of Good Friday and Holy Saturday are included, lasts for forty days, since the six Sundays within the season are not counted.

text: In the Roman Rite, the Gloria in Excelsis Deo and the Te Deum are not used in the Mass and Liturgy of the Hours respectively, except on Solemnities and Feasts, and the Alleluia and verse that usually precede the reading of the Gospel is either omitted or replaced with another acclamation.

text: Lutheran churches make these same omissions.

text: As in Advent, the deacon and subdeacon of the pre-1970 form of the Roman Rite do not wear their habitual dalmatic and tunicle (signs of joy) in Masses of the season during Lent; instead they wear "folded chasubles", in accordance with the ancient custom.

text: In the pre-1970 form of the Roman Rite, the two weeks before Easter form the season of Passiontide, a subsection of the Lenten season that begins with Matins of Ash Wednesday and ends immediately before the Mass of the Easter Vigil.[29] In this form, what used to be officially called Passion Sunday,[30] has the official name of the First Sunday in Passiontide,[31] and Palm Sunday has the additional name of the Second Sunday in Passiontide.[32] In Sunday and ferial Masses (but not on feasts celebrated in the first of these two weeks) the Gloria Patri is omitted at the Entrance Antiphon[33] and at the Lavabo,[34] as well as in the responds in the Divine Office.

text: In the post-1969 form of the Roman Rite, "Passion Sunday" and "Palm Sunday" are both names for the Sunday before Easter, officially called "Palm Sunday of the Lord's Passion". The former Passion Sunday became a fifth Sunday of Lent. The earlier form reads Matthew's account on Sunday, Mark's on Tuesday, and Luke's on Wednesday, while the post-1969 form reads the Passion only on Palm Sunday (with the three Synoptic Gospels arranged in a three-year cycle) and on Good Friday, when it reads the Passion according to John, as also do earlier forms of the Roman Rite.

text: The veiling of crucifixes and images of the saints with violet cloth, which was obligatory before 1970, is left to the decision of the national bishops' conferences. In the United States, it is permitted but not required, at the discretion of the pastor.[35] In all forms, the readings concern the events leading up to the Last Supper and the betrayal, Passion, and death of Christ.

text: The week before Easter is called Holy Week.

text: In the Roman Rite, feasts that fall within that week are simply omitted, unless they have the rank of Solemnity, in which case they are transferred to another date. The only solemnities inscribed in the General Calendar that can fall within that week are those of St. Joseph and the Annunciation.

text: Liturgical colour: violet or purple. The colour rose may be used, where it is the practice, on Laetare Sunday (4th Sunday of Lent). On Palm Sunday the colour since 1970 is red, by earlier rules violet or purple, with red being used after 1955 for the blessing of the palms.

text: Easter Triduum[edit]

text: The Easter Triduum consists of Good Friday, Holy Saturday and Easter Sunday.[36] Each of these days begins liturgically not with the morning but with the preceding evening.

text: The triduum begins on the evening before Good Friday with Mass of the Lord's Supper, celebrated with white vestments,[37] and often includes a ritual of ceremonial footwashing. It is customary on this night for a vigil involving private prayer to take place, beginning after the evening service and continuing until midnight. This vigil is occasionally renewed at dawn, continuing until the Good Friday liturgy.

text: During the day of Good Friday Mass is not celebrated in the Catholic Church. Instead a Celebration of the Passion of the Lord is held in the afternoon or evening. It consists of three parts: a Liturgy of the Word that includes the reading of the account of the Passion by John the Evangelist and concludes with a solemn Universal Prayer. Other churches also have their Good Friday commemoration of the Passion.

text: The colour of vestments varies: no colour, red, or black are used in different traditions. Coloured hangings may be removed. Lutheran churches often either remove colourful adornments and icons, or veil them with drab cloth. The service is usually plain with somber music, ending with the congregation leaving in silence. In the Roman Catholic, some Lutheran, and High Anglican rites, a crucifix (not necessarily the one which stands on or near the altar on other days of the year) is ceremoniously unveiled. Other crucifixes are unveiled, without ceremony, after the service.

text: Holy Saturday commemorates the day during which Christ lay in the tomb. In the Roman Catholic Church, there is no Mass on this day; the Easter Vigil Mass, which, though celebrated properly at the following midnight, is often celebrated in the evening, is an Easter Mass. With no liturgical celebration, there is no question of a liturgical colour.

text: The Easter Vigil is held in the night between Holy Saturday and Easter Sunday, to celebrate the resurrection of Jesus. See also Paschal candle. The liturgical colour is white, often together with gold. In the Roman Rite, during the "Gloria in Excelsis Deo" the organ and bells are used in the liturgy for the first time in 2 days, and the statues, which have been veiled during Passiontide (at least in the Roman Rite through the 1962 version), are unveiled. In Lutheran churches, colours and icons are re-displayed as well.

text:
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text: Eastertide[edit]

text: Easter is the celebration of Jesus' resurrection. The date of Easter varies from year to year, according to a lunar-calendar dating system (see computus for details). In the Roman Rite, the Easter season extends from the Easter Vigil through Pentecost Sunday. In the pre-1970 form of the rite, this season includes also the Octave of Pentecost, so Eastertide lasts until None of the following Saturday.

text: In the Roman Rite, the Easter octave allows no other feasts to be celebrated or commemorated during it; a solemnity, such as the Annunciation, falling within it is transferred to the following Monday. If Easter Sunday or Easter Monday falls on 25 April, the Greater Litanies, which in the pre-1970 form of the Roman Rite are on that day, are transferred to the following Tuesday.[38]

text: By a decree of May 5, 2000, the Second Sunday of Easter (the Sunday after Easter Day itself), is known also in the Roman Rite as the Feast of the Divine Mercy.[39]

text: Ascension Thursday, which celebrates the return of Jesus to heaven following his resurrection, is the fortieth day of Easter, but, in places where it is not observed as a Holy Day of Obligation, the post-1969 form of the Roman rite transfers it to the following Sunday.[40]

text: Pentecost is the fiftieth and last day of the Easter season. It celebrates the sending of the Holy Spirit to the Apostles, which traditionally marks the birth of the Church, see also Apostolic Age.

text: Liturgical colour: white, but red on the feast of Pentecost.

text: Ordinary Time, Time after Pentecost, Time after Trinity, or Kingdomtide[edit]

text: This season, under various names, follows the Easter season and the feasts of Easter, Ascension, and Pentecost. In the post-1969 form of the Roman rite, Ordinary Time resumes on Pentecost Monday, omitting the Sunday which would have fallen on Pentecost. In the earlier form, where Pentecost is celebrated with an octave, the Time after Pentecost begins at Vespers on the Saturday after Pentecost. The Sundays resume their numbering at the point that will make the Sunday before Advent the thirty-fourth, omitting any weeks for which there is no room (present-day form of the Roman Rite) or are numbered as "Sundays after Pentecost" (pre-1970 Roman Rite, Eastern Orthodoxy and some Protestants) or as "Sundays after Trinity" (some Protestants). This season ends on the Saturday before the First Sunday of Advent.

text: Feasts during this season include:

text:
Trinity Sunday, the first Sunday after Pentecost.
Corpus Christi (Roman Rite and some Anglican and Lutheran traditions), Thursday of the second week after Pentecost, often celebrated on the following Sunday.
Solemnity of the Sacred Heart of Jesus (Roman Rite), Friday in the third week after Pentecost.
World Day of the Poor, 33rd Sunday of Ordinary Time.
Feast of Christ the King, last Sunday before Advent (Roman Rite, Lutherans, Anglicans) or last Sunday in October (1925–1969 form of the Roman Rite).

text: In the final few weeks of Ordinary Time, many churches direct attention to the coming of the Kingdom of God, thus ending the liturgical year with an eschatological theme that is one of the predominant themes of the season of Advent that began the liturgical year. For instance, in the pre-1970 form of the Roman Rite, the Gospel of the Last Sunday is Matthew 24:15–35 and in the later form of that rite all the last three Sundays have similar themes.

text: While the Roman Rite adopts no special designation for this final part of Ordinary Time, some denominations do, and may also change the liturgical colour. The Church of England uses the term "Sundays before Advent" for the final four Sundays and permits red vestments as an alternative. Other denominations, including the United Methodist Church and the Christian Church - Synod of Saint Timothy, speak of "Kingdomtide". The Lutheran Church–Missouri Synod (LCMS) uses the terms "Third-Last, Second-Last and Last Sunday in the Church Year" and does not change from green. The LCMS does not officially celebrate a "Feast of Christ the King." The Wisconsin Evangelical Lutheran Synod (WELS) uses the term "Period of End Times" and assigns red vestments to the first and second Sundays.

text: Calendar of saints[edit]

text:
In some Protestant traditions, especially those with closer ties to the Lutheran tradition, Reformation Sunday is celebrated on the Sunday preceding October 31, commemorating the purported day Martin Luther posted the 95 Theses on the door of the Castle Church in Wittenberg. The liturgical colour is red, celebrating the Holy Spirit's continuing work in renewing the Church.
Most Western traditions celebrate All Saints' Day on November 1 or the Sunday following. The liturgical colour is white. The following day, November 2, is All Souls' Day.
Saints Days are observed by Lutherans and include the apostles, Virgin Mary and noteworthy figures in the Christian faith. The Confession of St. Peter Week of Prayer for Christian Unity starting on January 18. Conversion of St. Paul ended week of prayer on January 25. Martin Luther King, Jr., renewer of society, martyr January 15 (ELCA only), Presentation of Our Lord and Purification of the Mary Candlemas on February 2. Joseph, Guardian of Jesus St Joseph on March 19, Annunciation March 25, Visitation of Mary on May 31.
Lutherans also celebrate St John the Baptist or the Beheading of St John the Baptist on June 24, St Mary Magdalene July 22, St. Mary, Mother of Our Lord or the Assumption of the Blessed Virgin Mary on August 15, Holy Cross Day September 14, Francis of Assisi, renewal of the Church St. Francis of Assisi on October 4, and the Holy Innocents, Martyrs December 28.
Lesser Feasts and Commemorations on the Lutheran liturgical calendar include Anthony of Egypt on January 17, Henry, Bishop of Uppsala, martyr Henry of Uppsala on January 19, Timothy, Titus and Silas, missionaries St Timothy, St Titus and St Silas Day on January 26, Ansgar, Bishop of Hamburg, missionary to Denmark and Sweden St Ansgar on February 3, Cyril, monk and Methodius, bishop, missionaries to the Slavs St Cyril and St Methodius on February 14, Gregory the Great on March 12, St Patrick on March 17, Olavus Petri, priest and Laurentius Petri, Bishop of Uppsala, on April 19, St Anselm on April 21, Catherine of Siena on April 29, St Athanasius on May 2, St Monica on May 4, Eric IX of Sweden on May 18, St Boniface on June 5, Basil the Great, Gregory of Nyssa and Gregory of Nazianzus on June 14, Benedict of Nursia on July 11, Birgitta of Sweden on July 23, St Anne, Mother of Mary on July 26, St Dominic on August 8, Augustine of Hippo on August 28, St Cyprian on September 16, Teresa of Avila on October 15, Martin de Porres on November 3, Martin of Tours on November 11, Elizabeth of Hungary on November 17, St Lucy on December 13. There are many other holy days in the Lutheran calendar.
Some traditions celebrate St. Michael's Day (Michaelmas) on September 29.
Some traditions celebrate St. Martin's Day (Martinmas) on November 11.

text: Liturgical colours: white if the saint was not martyred; red if the saint was martyred

text: Hierarchy of feast days[edit]

text: There are degrees of solemnity of the office of the feast days of saints. In the 13th century, the Roman Rite distinguished three ranks: simple, semidouble and double, with consequent differences in the recitation of the Divine Office or Breviary. The simple feast commenced with the chapter (capitulum) of First Vespers, and ended with None. It had three lessons and took the psalms of Matins from the ferial office; the rest of the office was like the semidouble. The semidouble feast had two Vespers, nine lessons in Matins, and ended with Compline. The antiphons before the psalms were only intoned. In the Mass, the semidouble had always at least three "orationes" or collects. On a double feast the antiphons were sung in their entirety, before and after the psalms, while in Lauds and Vespers there were no suffragia of the saints, and the Mass had only one "oratio" (if no commemoration was prescribed). If ordinary double feasts (referred to also as lesser doubles) occurred with feasts of a higher rank, they could be simplified, except the octave days of some feasts and the feasts of the Doctors of the Church, which were transferred.

text: To the existing distinction between major and ordinary or minor doubles, Pope Clement VIII added two more ranks, those of first-class or second-class doubles. Some of these two classes were kept with octaves. This was still the situation when the 1907 article Ecclesiastical Feasts in the Catholic Encyclopedia was written. In accordance with the rules then in force, feast days of any form of double, if impeded by "occurrence" (falling on the same day)[41] with a feast day of higher class, were transferred to another day.

text: Pope Pius X simplified matters considerably in his 1911 reform of the Roman Breviary. In the case of occurrence the lower-ranking feast day could become a commemoration within the celebration of the higher-ranking one. Until then, ordinary doubles took precedence over most of the semidouble Sundays, resulting in many of the Sunday Masses rarely being said. While retaining the semidouble rite for Sundays, Pius X's reform permitted only the most important feast days to be celebrated on Sunday, although commemorations were still made until Pope John XXIII's reform of 1960.

text: The division into doubles (of various kinds) semidoubles and simples continued until 1955, when Pope Pius XII abolished the rank of semidouble, making all the previous semidoubles simples, and reducing the previous simples to a mere commemoration in the Mass of another feast day or of the feria on which they fell (see General Roman Calendar of Pope Pius XII).

text: Then, in 1960, Pope John XXIII issued the Code of Rubrics, completely ending the ranking of feast days by doubles etc., and replacing it by a ranking, applied not only to feast days but to all liturgical days, as I, II, III, and IV class days.

text: The 1969 revision by Pope Paul VI divided feast days into "solemnities", "feasts" and "memorials", corresponding approximately to Pope John XXIII's I, II and III class feast days. Commemorations were abolished. While some of the memorials are considered obligatory, others are optional, permitting a choice on some days between two or three memorials, or between one or more memorials and the celebration of the feria. On a day to which no obligatory celebration is assigned, the Mass may be of any saint mentioned in the Roman Martyrology for that day.[42]

text: Assumption of Mary[edit]

text: Observed by Roman Catholics and some Anglicans on August 15, which is the same as the Eastern and Orthodox feast of the Dormition, the end of the earthly life of the Virgin Mary and, for some, her bodily Assumption into heaven, is celebrated. The Roman Catholic teaching on this feast was defined as dogma on November 1, 1950 by Pope Pius XII in the Papal Bull, Munificentissimus Deus.

text: In other Anglican and Lutheran traditions, as well as a few others, August 15 is celebrated as St. Mary, Mother of the Lord.

text: Liturgical colour: white

text: Secular observance[edit]

text: Because of the dominance of Christianity in Europe throughout the Middle Ages, many features of the Christian year became incorporated into the secular calendar. Many of its feasts (e.g., Christmas, Mardi Gras, Saint Patrick's Day) remain holidays, and are now celebrated by people of all faiths and none — in some cases worldwide. The secular celebrations bear varying degrees of likeness to the religious feasts from which they derived, often also including elements of ritual from pagan festivals of similar date.


document_title: Mass (music)

question_text: what is the first known polyphonic setting of all the sung movements of the mass ordinary

text: Mass (music)

text: Form of the Mass[edit]

text: A distinction is made between texts that recur for every mass celebration (ordinarium, ordinary), and texts that are sung depending on the occasion (proprium, proper).[1] For example, for the Tridentine Mass:

text:
Ordinarium

Proprium

Introit

Kyrie

Gloria

Gradual with Alleluia or Tract (Sequence)

Credo

Offertory

Sanctus, including Benedictus and Hosanna

Agnus Dei

Communion

Ite, missa est or Benedicamus

text: Ordinarium[edit]

text: A Missa tota ("full Mass") consists of a musical setting of the five sections of the ordinarium as listed below.

text: I. Kyrie[edit]

text: In the Tridentine Mass, the Kyrie is the first sung prayer of the Mass ordinary. It is usually (but not always) part of any musical setting of the Mass. Kyrie movements often have a ternary (ABA) musical structure that reflects the symmetrical structure of the text. Musical settings exist in styles ranging from Gregorian chant to Folk.

text: Of 226 catalogued Gregorian chant melodies, 30 appear in the Liber Usualis.[citation needed] In what are presumed to be the oldest versions, the same melody is repeated for the first eight iterations, and a variation used on the final line (that is, formally, aaa aaa aaa'). These repeats are notated by the Roman numerals "iij" (for three times) or "ij" (for twice). The Kyrie for the Requiem Mass in the Liber Usualis has this form. Later Kyries have more elaborate patterns, such as aaa bbb aaa', aaa bbb ccc', or aba cdc efe'. Note that the final line is nearly always modified somewhat; in some cases this may be because it leads into the Gloria better. In forms both with and without literal repeats, most Kyries in the Liber Usualis have a closing phrase used in nearly all of the lines of the text. This in fact parallels the text, as each line ends with the same word "eleison".

text: Because of the brevity of the text, Kyries were often very melismatic. This encouraged later composers to make tropes out of them, either by adding words to the melisma (as how a sequence is often considered), or extending the melisma. In fact, because of the late date of most Kyries, it is not always clear whether a particular Kyrie melody or the apparently troped text came first; it could just as easily be the case that a syllabic song was converted into a melisma for a Kyrie verse. In some cases, verses interpolate Latin text between each "Kyrie" (or "Christe") and "eleison".

text: As the Kyrie is the first item in settings of the mass ordinary and the second in the requiem mass (the only mass proper set regularly over the centuries), nearly all of the thousands of composers over the centuries who have set the ordinaries of the mass to music have included a Kyrie movement.

text: Kyrie movements often have a structure that reflects the concision and symmetry of the text. Many have a ternary (ABA) form known as a three-fold kyrie, where the two appearances of the phrase "Kyrie eleison" consist of identical or closely related material and frame a contrasting "Christe eleison" section. Or AAABBBCCC' form is also commonly used which is known as a nine-fold kyrie. Famously, Mozart sets the "Kyrie" and "Christe" texts in his Requiem Mass as the two subjects of a double fugue.

text: II. Gloria[edit]

text: The Gloria is a celebratory passage praising God the Father and Christ.

text: In Mass settings (normally in English) composed for the Church of England's Book of Common Prayer liturgy, the Gloria is commonly the last movement, because it occurs in this position in the text of the service. In Order One of the newer Common Worship liturgy, however, it is restored to its earlier place in the service.

text: III. Credo[edit]

text: The Credo, a setting of the Nicene Creed, is the longest text of a sung Mass.

text: Organizers of international celebrations, such as World Youth Day, have been encouraged by Rome to familiarize congregants in the Latin chants for the Our Father and the Credo, specifically Credo III (17th century, Fifth Mode) from the Missa de Angelis. The purpose of singing these two texts in Latin is to engender a sense of unity in the faithful, all of whom thus sing the prayer of Jesus and the shared belief of the universal Church in the same language.

text: IV. Sanctus and Benedictus[edit]

text: The Sanctus is a doxology praising the Trinity. A variant exists in Lutheran settings of the Sanctus. While most hymnal settings keep the second person pronoun, other settings change the second person pronoun to the third person. This is most notable in J.S. Bach's Mass in B minor, where the text reads gloria ejus ("His glory"). Martin Luther's chorale Isaiah, Mighty in Days of Old, and Felix Mendelssohn's setting of the Heilig! (German Sanctus) from his Deutsche Liturgie also use the third person.

text: The Benedictus is a continuation of the Sanctus. Hosanna in excelsis is repeated after the Benedictus section, often with musical material identical to that used after the Sanctus, or very closely related.

text: In Gregorian chant the Sanctus (with Benedictus) was sung whole at its place in the mass. However, as composers produced more embellished settings of the Sanctus text, the music often would go on so long that it would run into the consecration of the bread and wine. This was considered the most important part of the Mass, so composers began to stop the Sanctus halfway through to allow this to happen, and then continue it after the consecration is finished. This practice was forbidden for a period in the 20th century.[citation needed]

text: V. Agnus Dei[edit]

text: The Agnus Dei is a setting of the "Lamb of God" litany, containing the responses miserere nobis (have mercy upon us), repeated twice, and dona nobis pacem (grant us peace) once at the end.

text: In a Requiem Mass, the words "miserere nobis" are replaced by "dona eis requiem" (grant them rest), while "dona nobis pacem" is replaced by "dona eis requiem sempiternam" (grant them eternal rest).

text: Short and solemn masses[edit]

text: There is some additional terminology regarding Mass settings indicating whether or not they include all five usual sections of the ordinarium, and whether or not the mass is intended for exceptionally festive occasions.

text: Missa brevis[edit]

text: Missa brevis (literally: short mass) may, depending on time and conventions, indicate the setting of a subset of the five ordinary mass parts (e.g. Masses containing only a setting of the Kyrie and the Gloria), or a mass containing all these parts, but relatively short in duration, or a mass in a setting that is less extended in vocal and orchestral forces than that of a Neapolitan mass.

text: Missa longa ("long Mass") can indicate the counterpart of Missa brevis when the aspect of duration is considered.

text: Missa solemnis[edit]

text: Missa solemnis indicates a solemn mass, usually for special festive occasions and with an extended vocal and orchestral setting. In that sense Missa brevis is sometimes used to indicate the counterpart of a Missa solemnis.

text: Missa brevis et solemnis[edit]

text: The Missa brevis et solemnis (short and solemn) is an exceptional format, for its best known instances tied to the Salzburg of archbishop Hieronymus Colloredo, although earlier examples are extant. Mozart described it thus in a letter he wrote in 1776 ("the Archbishop" in this quotation refers to Colloredo):[2][3]

text: Our church music is very different from that of Italy, since a Mass with the whole Kyrie, the Gloria, the Credo, the Epistle sonata, the Offertory or motet, the Sanctus and the Agnus Dei must not last longer than three quarters of an hour. This applies even to the most Solemn Mass spoken by the Archbishop himself. Special study is required for this kind of composition, particularly as the Mass must have a full contingent of instruments—trumpets, drums and so forth.

text: The "brevis et solemnis" description applies to several of the Masses Mozart composed in Salzburg between 1775 and 1780, the Sparrow Mass being considered as its first instance for this composer.[2][3]

text: Tongue-in-cheek, and not indebted to Viennese traditions, Gioachino Rossini qualified one of his last compositions, a mass, as both "petite" ("small") and "solennelle" ("solemn"). In this case "small" rather refers to the modest forces needed for its performance, and "solemn" to its duration, although later commentators would describe the composition as "neither small nor solemn".[4]

text: Other types of Masses with less than five of the usual parts of the ordinarium[edit]

text: During Lent (in Latin: Quadragesima) and Advent (in Latin: Adventus) the Gloria is not sung. Thus Missa (in) tempore (Adventus et) Quadragesimae, "Mass for the period of (Advent and) Lent" indicates a Mass composition without music for the Gloria. Michael Haydn composed a mass suitable for Lent and Advent, the Missa tempore Quadragesimae, in D minor for the modest forces of choir and organ.

text: Missa senza credo ("Mass without a Credo") indicates a musical setting of the usual parts of the Mass ordinary with exception of the Credo.

text: A Missa ferialis (weekday Mass) leaves out both the Gloria and the Credo.

text: Other sections[edit]

text: The sixth and last part of the Ordinarium (either Ite, missa est, or, in masses without Gloria, Benedicamus Domino) is usually not set as part of a Mass composition. In a Tridentine Mass that part of the Ordinarium is usually spoken, or sung to the Gregorian melody provided in the Roman Missal, although early polyphonic settings for the "Deo gratias" response (e.g. in Guillaume de Machaut's Messe de Nostre Dame) and for the Benedicamus Domino (e.g. in Magnus Liber Organi) are extant.

text: The Proper of the Mass is usually not set to music in a Mass itself, except in the case of a Requiem Mass, but may be the subject of motets or other musical compositions. Some Mass compositions, like for instance Rossini's Petite messe solennelle, do however contain parts outside the Ordinarium. Some Mass compositions even consist entirely of such additions: Schubert's Deutsche Messe, a set of eight hymns with epilogue,[5] is an example of such a mass.

text: Also purely instrumental compositions can be part of a mass celebration, e.g. a Sonata da chiesa, sometimes with a liturgical function, like Mozart's Epistle Sonatas.

text: Proprium (Tridentine Mass)[edit]

text: In a liturgical Mass, there are other sections that may be sung, often in Gregorian chant. These sections, the "Proper" of the Mass, change with the day and season according to the Church calendar, or according to the special circumstances of the Mass. The sections of the Proper of the Mass include the Introit, Gradual, Alleluia or Tract (depending on the time of year), Offertory and Communion.

text: Ordinarium and proprium sections of a specific liturgical mass are not typically set to music together in the same composition. The one major exception to this rule is the mass for the dead, or requiem.

text: Other denominations[edit]

text: Following the distribution of the Sacrament, it is customary in most Lutheran churches to sing the Nunc dimittis.[citation needed]

text: Musical settings[edit]

text: Middle Ages[edit]

text: The earliest musical settings of the Mass are Gregorian chant. The different portions of the Ordinary came into the liturgy at different times, with the Kyrie probably being first (perhaps as early as the 7th century) and the Credo being last (it did not become part of the Roman mass until 1014).[6]

text: In the early 14th century, composers began writing polyphonic versions of the sections of the Ordinary. The reason for this surge in interest is not known, but it has been suggested that there was a shortage of new music since composers were increasingly attracted to secular music, and overall interest in writing sacred music had entered a period of decline.[7]  The non-changing part of the mass, the Ordinary, then would have music which was available for performance all the time.

text: Two manuscripts from the 14th century, the Ivrea Codex and the Apt Codex, are the primary sources for polyphonic settings of the Ordinary. Stylistically these settings are similar to both motets and secular music of the time, with a three-voice texture dominated by the highest part. Most of this music was written or assembled at the papal court at Avignon.

text: Several anonymous complete masses from the 14th century survive, including the Tournai Mass; however, discrepancies in style indicate that the movements of these masses were written by several composers and later compiled by scribes into a single set. The first complete Mass we know of whose composer can be identified was the Messe de Nostre Dame (Mass of Our Lady) by Guillaume de Machaut in the 14th century.

text: Renaissance[edit]

text: The musical setting of the Ordinary of the Mass was the principal large-scale form of the Renaissance. The earliest complete settings date from the 14th century, with the most famous example being the Messe de Nostre Dame of Guillaume de Machaut. Individual movements of the Mass, and especially pairs of movements (such as Gloria-Credo pairs, or Sanctus-Agnus pairs), were commonly composed during the 14th and early 15th centuries. Complete Masses by a single composer were the norm by the middle of the 15th century, and the form of the Mass, with the possibilities for large-scale structure inherent in its multiple movement format, was the main focus of composers within the area of sacred music; it was not to be eclipsed until the motet and related forms became more popular in the first decades of the 16th century.

text: Most 15th-century Masses were based on a cantus firmus, usually from a Gregorian chant, and most commonly put in the tenor voice. The cantus firmus sometimes appeared simultaneously in other voices, using a variety of contrapuntal techniques. Later in the century, composers such as Guillaume Dufay, Johannes Ockeghem, and Jacob Obrecht, used secular tunes for cantus firmi. This practice was accepted with little controversy until prohibited by the Council of Trent in 1562. In particular, the song L'homme armé has a long history with composers; more than 40 separate Mass settings exist.

text: Other techniques for organizing the cyclic Mass evolved by the beginning of the 16th century, including the paraphrase technique, in which the cantus firmus was elaborated and ornamented, and the parody technique, in which several voices of a polyphonic source, not just one, were incorporated into the texture of the Mass. Paraphrase and parody supplanted cantus-firmus as the techniques of choice in the 16th century: Palestrina alone wrote 51 parody masses.

text: Yet another technique used to organize the multiple movements of a Mass was canon. The earliest Masses based entirely on canon are Johannes Ockeghem's Missa prolationum, in which each movement is a prolation canon on a freely-composed tune, and the Missa L'homme armé of Guillaume Faugues, which is also entirely canonic but also uses the famous tune L'homme armé throughout.  Pierre de La Rue wrote four separate canonic masses based on plainchant, and one of Josquin des Prez's mature Masses, the Missa Ad fugam, is entirely canonic and free of borrowed material.[8]

text: The Missa Sine nomine, literally "Mass without a name", refers to a Mass written on freely composed material. Sometimes these Masses were named for other things, such as Palestrina's famous Missa Papae Marcelli, the Mass of Pope Marcellus, and many times they were canonic Masses, as in Josquin's Missa Sine nomine.

text: Many famous and influential masses were composed by Josquin des Prez, the single most influential composer of the middle Renaissance. At the end of the 16th century, prominent representatives of a cappella choral counterpoint included the Englishman William Byrd, the Castilian Tomás Luis de Victoria and the Roman Giovanni Pierluigi da Palestrina, whose Mass for Pope Marcellus is sometimes credited with saving polyphony from the censure of the Council of Trent. By the time of Palestrina, however, most composers outside of Rome were using other forms for their primary creative outlet for expression in the realm of sacred music, principally the motet and the madrigale spirituale; composers such as the members of the Venetian School preferred the possibilities inherent in the new forms. Other composers, such as Orlande de Lassus, working in Munich and comfortably distant from the conservative influence of the Council of Trent, continued to write Parody Masses on secular songs. Monteverdi composed Masses in stile antico, the Missa in illo tempore was published in 1610, one Messa a 4 da cappella in 1641 as part of Selva morale e spirituale along with single movements of the Mass in stile concertato, another Messa a 4 da cappella was published after his death, in 1650.

text: Baroque to Romantic (Catholic and Lutheran traditions)[edit]

text: The early Baroque era initiated stylistic changes which led to increasing disparity between masses written entirely in the traditional polyphonic manner (stile antico), whose principal advancements were the use of the basso continuo and the gradual adoption of a wider harmonic vocabulary, and the mass in modern style with solo voices and instrumental obbligatos. The Lutheran Michael Praetorius composed a mass for double choir in the old style, which he published in 1611 in the collection of church music for the mass in Latin, Missodia Sionia. Composers such as Henri Dumont (1610–1684) continued to compose plainsong settings, distinct from and more elaborate than the earlier Gregorian chants.[9]

text: A further disparity arose between the festive missa solemnis and the missa brevis, a more compact setting. Composers like Johann Joseph Fux in the 18th century continued to cultivate the stile antico mass, which was suitable for use on weekdays and at times when orchestral masses were not practical or appropriate, and in 19th-century Germany the Cecilian movement kept the tradition alive. František Brixi, who worked at the Prague Cathedral, wrote his Missa aulica, a Missa brevis in C, for four voices, trumpets, violin and continuo, "cantabile" but solo voices just singing short passages within chorale movements. The Italian style cultivated orchestral masses including soloists, chorus and obbligato instruments. It spread to the German-speaking Catholic countries north of the Alps, using instruments for color and creating dialogues between solo voices and chorus that was to become characteristic of the 18th-century Viennese style. The so-called "Neapolitan" or "cantata" mass style also had much influence on 18th-century mass composition with its short sections set as self-contained solo arias and choruses in a variety of styles.[10]

text: The 18th-century Viennese mass combines operatic elements from the cantata mass with a trend in the symphony and concerto to organize choral movements. The large scale masses of the first half of the century still have Glorias and Credos divided into many movements, unlike smaller masses for ordinary churches. Many of Mozart's masses are in missa brevis form, as are some of Haydn's early ones. Later masses, especially of Haydn, are of symphonic structure, with long sections divided into fewer movements, organized like a symphony, with soloists used as an ensemble rather than as individuals. The distinction between concert masses and those intended for liturgical use also came into play as the 19th century progressed.[10]

text: Major works[edit]

text: After the Renaissance, the mass tended not to be the central genre for any one composer, yet some of the most famous of all musical works of the Baroque, Classical, and Romantic periods are masses. Many of the most famous of the great masses of the Romantic era were Requiem masses.

text: Among the masses written for the Ordinary of the Mass are:

text:
Messa Concertata by Cavalli (1656)
Mass for double choir, from Missodia Sionia, by Michael Praetorius (1611)
Missa Scala Aretina by Francesc Valls (Barcelona, 1702)
Mass in B minor and four Missae by Bach
"High Masses" by Czech Baroque composer Jan Dismas Zelenka
Great Mass in C minor and 18 others by Mozart (1782)
Requiem Mass in D Minor by Mozart
12 masses of Joseph Haydn, including Nelson Mass and Mass in Time of War
Mass in C major and Missa Solemnis in D Major by Beethoven
Mass in G Major and 5 others by Schubert
Missa Choralis and Hungarian Coronation Mass by Liszt
Mass in D Minor, Mass in E Minor and Mass in F Minor by Bruckner
St. Cecilia Mass and 13 others by Gounod
Messa by Puccini
Petite messe solennelle (1863) by Gioachino Rossini
Mass in D minor, op. 10 (1866) by John Knowles Paine
Requiem by Gabriel Fauré
Requiem by Giuseppe Verdi
Requiem in B-flat minor (1890) by Antonín Dvořák
Mass in D major, Op. 86 (1887) by Antonín Dvořák

text: 20th and 21st century[edit]

text: By the end of the 19th century, composers were combining modern elements with the characteristics of Renaissance polyphony and plainchant, which continued to influence 20th-century composers, possibly fueled by the Motu proprio Tra le sollecitudini (1903) of Pope Pius X. The revival of choral celebration of Holy Communion in the Anglican Church in the late 19th century marked the beginning several liturgical settings of Mass texts in English, particularly for choir and organ.[11] The movement for liturgical reform has resulted in revised forms of the Mass, making it more functional by using a variety of accessible styles, popular or ethnic, and using new methods such as refrain and response to encourage congregational involvement.[11] Nevertheless, the mass in its musical incarnation continues to thrive beyond the walls of the church, as is evident in many of the 21st-century masses listed here which were composed for concert performance rather than in service of the Roman Rite.[citation needed]

text: Musical reforms of Pius X[edit]

text: Pope St. Pius X initiated many regulations reforming the liturgical music of the Mass in the early 20th century. He felt that some of the Masses composed by the famous post-Renaissance composers were too long and often more appropriate for a theatrical rather than a church setting. He advocated primarily Gregorian plainchant and polyphony. He was primarily influenced by the work of the Abbey of Solesmes. Some of the rules he put forth include the following:

text:
That any Mass be composed in an integrated fashion, not by assembling different compositions for different parts
That all percussive instruments should be forbidden
That ideally the choir should be all male
That the congregation itself should ideally be trained to sing the various modes of Gregorian chant along with the choir.

text: These regulations carry little if any weight today, especially after the changes of the Second Vatican Council. Quite recently, Pope Benedict XVI has encouraged a return to chant as the primary music of the liturgy, as this is explicitly mentioned in the documents of the Second Vatican Council, specifically Sacrosanctum Concilium 116.[12]

text: Major works[edit]

text: 20th century[edit]

text: In the 20th century, composers continued to write masses, in an even wider diversity of style, form and function than before.

text:
Requiem Mass by Herbert Howells
Requiem by Maurice Duruflé
Mass in G by Francis Poulenc
Messe Solennelle by Jean Langlais
Glagolitic Mass (1926) by Leoš Janáček
Mass in G minor by Ralph Vaughan Williams
Mass, Op. 130 for choir and brass by Joseph Jongen (1945)
Mass by Igor Stravinsky
Mass by Leonard Bernstein[1]
War Requiem by Benjamin Britten
Requiem, for soprano and mezzo-soprano solo, mixed chorus and orchestra (1963–65) by György Ligeti
Requiem by Andrew Lloyd Webber
Mass in F Minor by The Electric Prunes
Mass by David Maslanka
Berliner Messe and Missa Syllabica by Arvo Pärt
Mass by Frank Martin
A Symphonic Mass by George Lloyd
Missa Laudate Pueri by Bertold Hummel[13]
Mass of the Children, Requiem, and Gloria by John Rutter
Mass To Hope by Dave Brubeck
Misa Criolla by Ariel Ramírez
Misa by Rodrigo Prats
New Plainsong Mass by David Hurd
Mass in Honor of St. Cecilia by Lou Harrison
African Sanctus by David Fanshawe
Polish Requiem by Krzysztof Penderecki
Missa Luba by Guido Haazen
Missa supra Parsifal (1985) by Dimitri Aguero [14]

text: 21st century[edit]

text:
Missa Latina: pro Pace by Roberto Sierra
Missa pro Pace (Mass for Peace) by Kentaro Sato
The Armed Man: A Mass for Peace by Karl Jenkins
Son of God Mass by James Whitbourn
Missa Carolae (Mass from Christmas Carols) by James Whitbourn
Bright Mass with Canons by Nico Muhly
Misa Flamenca by Paco Peña
Mass (2000) by James MacMillan
Requiem (2001–2002) by Christopher Rouse
Missa Brevis by Douglas Knehans
Missa Gongso, for choir and gamelan, by Neil Sorrell
Missa Concertante (2008) by Marcus Paus
Messe brève: "Acclamez le Seigneur!", in French for choir and organ ( 2011) by Jean Huot;[15]
Street Requiem (for those who have died on the street) for choir and orchestra by Kathleen McGuire, Jonathon Welch and Andy Payne (2014) [16]
Messe de la Miséricorde divine, in French for choir and organ (2015) by Jean Huot;[17]
Missa Papae Francisci (2015) by Ennio Morricone [18]

text: Masses written for the Anglican liturgy[edit]

text: These are more often known as 'Communion Services', and differ not only in that they are settings of English words,[1] but also, as mentioned above, in that the Gloria usually forms the last movement. Sometimes the Kyrie movement takes the form of sung responses to the Ten Commandments, 1 to 9 being followed by the words 'Lord have mercy upon us and incline our hearts to keep this law', and the tenth by 'Lord have mercy upon us and write all these thy laws in our hearts, we beseech thee'. Since the texts of the 'Benedictus qui venit' and the 'Agnus Dei' do not actually feature in the liturgy of the 1662 Book of Common Prayer, these movements are often missing from some of the earlier Anglican settings. Charles Villiers Stanford composed a Benedictus and Agnus in the key of F major which was published separately to complete his service in C.

text: With reforms in the Anglican liturgy, the movements are now usually sung in the same order that they are in the Roman Catholic rite, leading, according to some, to the musical integrity of the settings being somewhat compromised.[citation needed] Choral settings of the Creed, the most substantial movement, are rarely performed in Anglican cathedrals now.

text: Well known Anglican settings of the Mass, which may be found in the repertoire of many English cathedrals are:

text:
Darke in F
Darke in E
Darke in A minor
Ireland in C
Stanford in C & F
Stanford in B flat
Stanford in A
Sumsion in F
Oldroyd, Mass of the Quiet Hour
Jackson in G
Howells, Collegium Regale
Leighton in D
Noble in B minor
Harwood in A flat
Wood in the Phrygian mode


document_title: List of Billboard Hot 100 number-one singles of 2008

question_text: what was the number one song on november 2 2008

text: Chart history

text:
Key

Indicates best-performing single of 2008

text:
Issue date

Song

Artist(s)

Reference(s)

January 5

"Low"

Flo Rida featuring T-Pain

[21]

January 12

[22]

January 19

[23]

January 26

[24]

February 2

[25]

February 9

[26]

February 16

[27]

February 23

[28]

March 1

[29]

March 8

[2]

March 15

"Love in This Club"

Usher featuring Young Jeezy

[30]

March 22

[31]

March 29

[32]

April 5

"Bleeding Love"

Leona Lewis

[33]

April 12

"Touch My Body"

Mariah Carey

[14][15]

April 19

[34]

April 26

"Bleeding Love"

Leona Lewis

[35]

May 3

"Lollipop"

Lil Wayne featuring Static Major

[8]

May 10

"Bleeding Love"

Leona Lewis

[36]

May 17

[37]

May 24

"Take a Bow"

Rihanna

[38][39]

May 31

"Lollipop"

Lil Wayne featuring Static Major

[40]

June 7

[41]

June 14

[42]

June 21

[43]

June 28

"Viva la Vida"

Coldplay

[9][44]

July 5

"I Kissed a Girl"

Katy Perry

[10][45]

July 12

[46]

July 19

[47]

July 26

[48]

August 2

[49]

August 9

[50]

August 16

[51]

August 23

"Disturbia"

Rihanna

[52]

August 30

[53]

September 6

"Whatever You Like"

T.I.

[11]

September 13

[54]

September 20

[55]

September 27

"So What"

Pink

[56]

October 4

"Whatever You Like"

T.I.

[57]

October 11

[58]

October 18

"Live Your Life"

T.I. featuring Rihanna

[59]

October 25

"Womanizer"

Britney Spears

[60][61]

November 1

"Whatever You Like"

T.I.

[62]

November 8

[5]

November 15

"Live Your Life"

T.I. featuring Rihanna

[63]

November 22

[64]

November 29

[65]

December 6

[66]

December 13

"Single Ladies (Put a Ring on It)"

Beyoncé

[67]

December 20

"Live Your Life"

T.I. featuring Rihanna

[12]

December 27

"Single Ladies (Put a Ring on It)"

Beyoncé

[68]


document_title: Jack Smith (Hotmail)

question_text: who founded the first free web based email service hotmail

text: Jack Smith (Hotmail)

text:
Jack Smith

Born
c. 1968 (age 49–50)[1]

Occupation
CEO of Proximex

Known for
co-founded Hotmail.com

text: Jack Smith, along with Sabeer Bhatia, founded the first free web-based email service, Hotmail.com, in 1996.[1]

text: He has been the CEO of Proximex since 2007.[2]

text: Career[edit]

text: Jack Smith worked at FirePower Systems Inc., a subsidiary of Canon Inc., where he designed integrated circuits for use in high performance PowerPC workstations, and invented and marketed the first web server accelerator card that boosted server performance significantly.

text: Later on at Apple Computer, he worked on several of Apple's early PowerBook computers.[3]

text: He has been the founder and president of EEE.com, building custom Internet web solutions.[4]

text: Smith came up with the idea for anonymous web-based email in 1995, and worked with Sabeer Bhatia, his colleague at Apple, to found the company.[1] The company opened on July 4, 1996 [5] with Smith as its Chief Technology Officer.

text: In December 1997, Bhatia sold Hotmail to Microsoft for a reported $400 million.[6]

text: Smith went on to co-found Akamba Corporation and work as its CEO.

text: He had also served as a Director of Engineering of Microsoft, first heading its Hotmail engineering division, and then leading a team developing next generation Internet software infrastructure.[7]

text: In 2007 he was named CEO of Proximex.[3]


document_title: Dragon Ball FighterZ

question_text: how many characters are in dragon ball z fighterz

text: Dragon Ball FighterZ

text: Gameplay[edit]

text: The gameplay is inspired by concepts from several other fighting games, namely the control scheme and team mechanics. Players each select three characters to form a team, from an initial roster of 24. One character is controlled and can be switched with one of the other characters at any time. Players can also call one of their other characters to perform an "Assist" move, allowing simultaneous attacks and combos with the entire team. All three of the opponent's characters must be defeated to win the game.

text: In addition to the unique moves of each character, players have several universal moves available. With the "Vanish Attack", the player can expend Ki to instantly teleport behind an opponent's character and strike them in the back. This has multiple uses, from bypassing enemy projectiles to moving quickly around the stage, or extending a combo. The "Dragon Rush" move can break through an opponent's guard and if successful, offers a choice between an aerial combo or forcing the opponent to switch to a different character. The "Super Dash" flying attack will home in on the opponent's lead character and is able to pass through weaker projectiles. Players can also "Ki Charge" to manually increase their Ki gauge, similar to previous Dragon Ball fighting games.

text: The game also includes other features, such as "Come on Shenron!", that allows players to gather the Dragon Balls one by one as the fight progresses by special moves and combos. Once all seven are assembled by a player, Shenron appears to grant a wish and allows players to choose one among the following benefits: increasing their fighter's strength, revive a fallen ally, recover a fighter's health or increase resistance to damage. Another feature is the "Dramatic Finish" mode, in which if some characters win the fight against specific enemies, special cutscenes are triggered related to events from the Dragon Ball series.

text: Dragon Ball FighterZ features a ranking system in both its arcade mode[3] as well as in online multiplayer, where players increase their rank with subsequent wins.

text: Characters[edit]

text: The base roster includes 24 playable characters consisting of characters of the franchise, with further characters planned as paid downloadable content (DLC).

text:
Android 16
Android 18 (w/ Android 17)
Android 21
BardockDLC[4]
Beerus
BrolyDLC[4]
Captain Ginyu (w/ Ginyu Force)
Cell
[[Frieza|Frieza]
Gohan (Teen, Adult)
Goku (Super Saiyajin, Super Saiyajin Blue)
Goku Black (w/ Zamasu)
Gotenks
Hit
Kid Buu
Krilin
Majin Buu
Nappa (w/ Saibaman)
Piccolo
Tenshinhan (w/ Chaoz)
Trunks
Vegeta (Super Saiyajin, Super Saiyajin Blue)
Yamcha

text: ^DLC : Available as downloadable content.

text: Plot[edit]

text: This article's plot summary may be too long or excessively detailed. Please help improve it by removing unnecessary details and making it more concise. (January 2018) (Learn how and when to remove this template message)

text: The game takes place sometime between the "Future Trunks" and "Universe Survival" arcs of Dragon Ball Super. The game's main antagonist, Android 21, was a normal human who eventually became an Android created by the Red Ribbon Army after her son became the model for Android 16 who also Dr. Gero's son. Once she awakens, she repairs 16 and uses the Namekian Dragon Balls to resurrect Frieza, Cell, Nappa, and the Ginyu Force. Due to having Majin Buu and Cell's DNA within her, she develops an uncontrollable hunger that will continue powering her up the more she devours strong warriors. She uses a wave machine to seal the powers and souls of all of Earth's strongest warriors while making multiple clones of them to eat as well. Wanting to control the hungry monster within her, she and 16 develop a linking system originally created by Dr. Gero in which a human soul (the player) can possess the warriors individually and have them regain their strength over time through multiple battles. 16 transfers the human soul into Goku, Frieza, or Android 18 depending on what path the player chooses.

text: Super Warriors Arc[edit]

text: The player possesses Goku and awakens next to Bulma, who wakes him up to deal with the Earth's current crisis. Clones of the other fighters and villains have been showing up and the other Z Warriors are nowhere to be seen. After confronting the resurrected 16, Beerus and Whis arrive to explain the soul's link to Goku. Goku and Bulma leave to try and find 16 and the other Z warriors to find out more about what's going on. After Goku rescues Krillin, they battle Cell who appears to have knocked out 18 and endangered an unknown woman. The woman claims to be a Red Ribbon scientist and informs them that they need to find the base emitting the power-suppressing waves to restore their abilities.

text: The reunited Z Fighters eventually confront 16, where he explains that the Red Ribbon Army's current leader, Android 21, is behind everything. The scientist Goku and Krillin saved from Cell earlier arrives and reveals herself to be Android 21. She destroys 16 for his betrayal and knocks out Goku when he tries to follow her. The player then possesses Cell's body and battles 21 before returning to Goku's body again. After devouring the resurrected villains, 21 decides to wait for Goku and his friends to get stronger as she believes they'll taste better if they're more powerful. When she's ready to fight them, Goku brings her and the other Z Fighters to the Sacred World of the Kai since Earth would be in danger from the fight. With their combined power, Goku and the Z Fighters obliterate 21. Whis (who came to spectate the fight with Beerus) expresses his disappointment of the unanswered questions with Android 21 and encourages the player to try seeking the answers elsewhere.

text: Super Villain Arc[edit]

text: 16 implants the player's soul within the recently revived Frieza, much to the tyrant's ire. On Earth, Frieza recruits the resurrected Nappa, Ginyu Force, and Cell to battle the clones and eventually confront the true culprit: Android 21. After 21 forces the villains to battle and defeat Android 18, Goku and Krillin arrive while she acts as an innocent bystander to pit the heroes and villains against each other. The player prevents Frieza from killing Goku and the villains explain the situation to the heroes. Goku suggests that the two sides team up to stop 21 and the villains reluctantly agree primarily so they could sever their link with the player and regain their original power.

text: Over time, the villains aid Goku in rescuing the Z Fighters to get more help in combating 21, who destroys 16 after discovering his betrayal. Frieza suggests to the group that they strengthen their link with the player to gain back more of their power and defeat more clones as they're the source of 21's strength. After killing the final clone, they defeat Android 21 and use Bulma's machine to help Goku, Frieza, and Cell obliterate her for good. Following her destruction, everyone has their powers restored and Frieza expels the player from his body before the heroes and villains start fighting each other anew.

text: Android 21 Arc[edit]

text: 16 kidnaps Android 18 and implants the player's soul within her. He and 21 request her and the player's help in combating the clones created by the Red Ribbon Army. Android 17 (who was also in the building after getting kidnapped by 16 for a failed link test) joins them to fight the clones. Over time, 21 becomes increasingly unstable after each battle, with 16 refusing to explain her condition to 17 and 18. When Krillin finds the androids, 21 forces 18 to fight Krillin and nearly kills him before the player links with 21 and discovers two beings within the android's body. 16 takes 17 and 18 to a lab and explains to them that the cells that created Android 21 may be going berserk and that his restoration and the use of the link system were done to stop her from going mad.

text: The androids are eventually confronted by Cell, who's regained most of his original power as he's been able to suppress the artificial soul inside of him. 21 transforms into her true self to protect the androids, but succumbs to the hunger again. She kills 16 in her rage, causing her good and evil personas to split into two separate beings. Evil 21 devours Cell and the control to the power suppressor to drastically increase her strength while ensuring the other warriors still have their powers lowered. Goku and Krillin (having observed the events from Kami's lookout) rescue the androids and recruit them to combat Evil 21. After becoming stronger, the Z-Fighters battle Evil 21 for the last time on the Sacred World of the Kai. Once the fighters discover Evil 21's extraordinary regenerative capabilities, Goku attacks her with a Spirit Bomb. When Evil 21 starts resisting the attack, Good 21 pushes her into it, sacrificing the both of them in the process. Goku plans to request 21's reincarnation to King Yemma and to help the player get back into their original body.

text: Development[edit]

text: On June 9, 2017, a Japanese press release dated for June 12 prematurely revealed information about the game and two screenshots before its official announcement.[5] The press release was eventually removed from Bandai Namco's website.[6]

text: On June 11, 2017, the game was revealed at Microsoft's E3 press conference.[7] A closed beta for the Xbox One and PlayStation 4 versions were also confirmed.[8] Bandai Namco said there is a possibility the game could come to the Nintendo Switch if enough fans request it.[9] Dragon Ball creator Akira Toriyama designed a new female character named Android 21 for the game.[10] The game uses Unreal Engine 4.[11]

text: Release[edit]

text: Players who preordered Dragon Ball FighterZ on console received early access to the game's open beta test period, as well as early unlocks for the SSGSS Goku and SSGSS Vegeta characters and an additional in-game stamp pack. Two digital bundles have been announced: The "FighterZ Edition" includes the game and the FighterZ Pass, which includes eight additional downloadable characters. The "Ultimate Edition" includes all content from the FighterZ Edition, as well as a Commentator Voice Pack and additional music from the anime series which can be played during battle. A physical collector's edition for the game is also available, which includes a steelbook case, three art boards, and a 7" statue of Goku.[1] As of between January 18—19 2018, the beta was announced as free access for those players who didn't get to pre-order the game earlier.

text: Reception[edit]

text: This section needs expansion. You can help by adding to it. (January 2018)

text:
Reception

Aggregate score

Aggregator
Score

Metacritic
(PC) 86/100[12]
(PS4) 87/100[13]
(XONE) 86/100[14]

Review scores

Publication
Score

Destructoid
8.5/10[15]

EGM
9/10[16]

Famitsu
36/40[17]

Game Informer
9.25/10[18]

Game Revolution
[19]

GameSpot
9/10[20]

IGN
8.5/10[21]

PC Gamer (UK)
83%[22]

Polygon
8.5/10[23]

VideoGamer.com
8/10[24]

text: After its announcement, Dragon Ball FighterZ was met with great enthusiasm from fans of fighting games and the source material alike, with many saying it has the potential to be the next big competitive fighting game.[25] The game gained praise regarding its art design and animation being faithful to the source material, as well as its fighting mechanics. A playable demo was available at the Evolution Championship Series 2017, where pros were able to get their hands on the title for a small tournament; many of the pros praised the game highly, regarding its versatility when it comes to play styles as well as being enjoyable.[26]

text: The game received generally favorable reviews from critics, who cited the art style, combat system, cast of playable characters, and story mode as positives. Several called it the best Dragon Ball game, and one of the best fighting games in years.[13][14][27][28][29]

text: The online connectivity is one of the aspects that has been criticized about the game.[30]

text: Renowned developer Killer92 called it "a true fighting masterpiece" in an interview by famitsu.

text: Sales[edit]

text: The game shipped over two million copies a week after release,[31] becoming the fastest selling Dragon Ball title ever.[32] It also set a Steam record for the highest number of concurrent users for a fighting game.[33]

text: It reached #2 in the sales charts in the UK,[34] Australia,[35] New Zealand[36] and the USA,[37] behind Monster Hunter: World in all cases. It also debuted at #2 behind Monster Hunter World in Japan with 68.731 sales in the first week at retail.[38]

text: The Goku and Vegeta DLC sold well, entering the top 10 in Europe.[39]

text: Notes[edit]

text: Jump up ^ Doragon Bōru Faitāzu (Japanese: ドラゴンボール ファイターズ) in Japanese

tag: ol