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Mary looks forward to God transforming the world through the Messiah. The proud will be brought low, and the humble will be lifted up; the hungry will be fed, and the rich will go without (Luke 1:51–53). Mary exalts God because He has been faithful to His promise to Abraham (Luke 1:54–55; see God's promise to Abraham in Gen 12:1–3). [11]
At Lauds, the "Canticle of Zachary" (Luke 1:68-79), commonly referred to as the Benedictus. At Vespers, the "Canticle of Mary" (Luke 1:46-55), commonly known as the Magnificat. At Compline, the "Canticle of Simeon" (Luke 2:29-32), commonly referred to as the Nunc dimittis. This usage is also followed by Lutheran churches.
Benedictus: Blessed be the Lord God of Israel (Luke 1 68-79) COMMUNION Kyrie: Lord have mercy upon us (response to the Ten Commandments) Creed: [I believe in one God] The Father almighty EVENSONG Magnificat: My soul doth magnify the Lord (Luke 1 46-55) Nunc dimittis: Lord, now lettest thou thy servant depart in peace (Luke 2 29-32)
The parallel structure in Luke regarding the births of John the Baptist and Jesus, extends to the three canticles Benedictus (Song of Zechariah), the Nunc dimittis and the Magnificat. [134] The Magnificat, in Luke 1:46–55, [135] is spoken by Mary and is one of the eight most ancient Christian hymns, perhaps the earliest Marian hymn. [136]
The evangelist, Luke, begins his "orderly account" with the following statement: . 1 Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, 2 just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, 3 it seemed good to me also, having had perfect understanding of all things from the very ...
The Magnificat setting consists of seven movements for the text of the canticle (Luke 1:46-55), concluded by two movements of the doxology.The following table shows the title, voices, tempo marking, time, key and text source for the nine movements, based on the vocal score, edited by Günter Graulich after the autograph.
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[14]: 169 The Gospel of Marcion is, however, much more amenable to a Marcionite interpretation than the canonical Gospel of Luke, because it lacks many of the passages in Luke that explicitly link Jesus with Judaism, such as the parallel birth narratives of John the Baptist and Jesus in Luke 1-2. [citation needed]