1.
Neocatechumenal Way
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The Neocatechumenal Way, also known as the Neocatechumenate, NCW or, colloquially, The Way, is a charism within the Catholic Church dedicated to Christian formation. It was formed in Madrid in 1964 by Kiko Argüello and Carmen Hernández, due to numerous vocations coming from the families formed in the communities, it has also helped to establish and run over 100 missionary diocesan seminaries in various locations. They are called Redemptoris Mater seminaries and it is responsible for communities of families in mission, called Missio ad gentes, living in many cities around the World. Together with a priest and his socius, and some celibate women, the Neocatechumenate, as an itinerary of Christian initiation, is implemented in small, parish-based communities up to 50 people. In 2007 there were around 40,000 such communities throughout the World and he was then a young but already renowned Spanish painter. He was soon joined by Carmen Hernández, who linked the community to the theological and liturgical renewal of the Second Vatican Council, as promoted in Spain by Father Pedro Farnés. From the beginning the community was backed by the archbishop of Madrid Casimiro Morcillo González, Morcillo encouraged Argüello to share their discovery with the parishes that asked for it. The community was invited to preach in the middle class parishes of Madrid and their parishioners had no minor difficulties in meeting the new radical reality. Gradually the experience was embodied in a synthesis, founded on what is called the tripod, seeking to lead people to fraternal communion. The Way thus spread gradually through the Archdiocese of Madrid and to other Spanish dioceses, in 1968, Argüello and Hernández arrived in Rome and settled in the Borghetto Latino. With the permission of Angelo DellAcqua, Vicar-General of Rome, the first catechesis began in the parish of Our Lady of the Blessed Sacrament, since then, the Way has continued to spread to dioceses and mission countries around the world. The community of Neocatechumens is currently led by the International Responsible Team of the Way, Argüello, Hernández, mario Pezzi, a priest of the Diocese of Rome. The itinerant catechists do not make any commitment to their missionary role. In June 2008 the Statutes of the Neocatechumenal Way received final approval from the Vatican and it provides an ongoing education in faith and a service of catechesis. From the initial catechesis, it takes several years and passing through stages of faith formation in the local communities. It is implemented in dioceses under the jurisdiction the bishop and the guidance of the Responsible Team of the Way “according to the proposed by its initiators”. In March 2008 the Way met with nine cardinals and 160 European bishops at the Domus Galilaeae International Center on the Mount of Beatitudes in Galilee and he called the Neocatechumenal Way an answer of the Holy Spirit to this situation. A joint declaration from the said, Here we have an important proposal, the proposal of the Neocatechumenal Way
2.
Latin Church
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The Latin Church, commonly called Roman Catholic Church, sometimes Western Church, is the largest autonomous particular church sui iuris within the Catholic Church, applying Latin liturgical rites. There are 24 such sui iuris particular churches within the Catholic Church, all the other particular churches sui iuris, of which there are 23, originated farther east and are, therefore, collectively known as the Eastern Catholic Churches. Because of the migrations, members of all of these particular churches sui iuris are no longer confined to their areas of origin. A person is a member of or belongs to a particular church, a person also inherits or is of, a particular patrimony or rite. Since the rite has liturgical, theological, spiritual and disciplinary elements, Particular churches that inherit and perpetuate a particular patrimony are identified by metonymy with that patrimony. Accordingly, rite has been defined as a division of the Christian church using a distinctive liturgy, is considered equal to the Latin rite within the Church. It thus used the rite as a technical designation of what may now be called a particular church. Church or rite is used as a single heading in the United States Library of Congress classification of works. The last known use was Pope Pius XII in Humani generis who taught that the Mystical Body of Christ and the Roman Catholic Church are one. Most ecclesiologists - experts in the theology of the Church itself - instead use Roman Catholic to refer exclusively to the Latin Church. The reasons for this are that each of the 24 Catholic Churches sui iuris have a modifier - Maronite, Ukrainian, Roman, etc. - and that Latin and Roman are virtually interchangeable. Further, as Adrian Fortescue noted in his article in the 1910 Catholic Encyclopedia, today, the most common Latin liturgical rites are the Roman Rite, the Ambrosian Rite, the Mozarabic Rite, and variations of the Roman Rite. The 23 Eastern Catholic Churches share five families of liturgical rites, the Latin liturgical rites, like the Armenian, are used only in a single sui iuris particular church. In the Eastern Churches these sacraments are usually administered immediately after baptism, celibacy, as a consequence of the duty to observe perfect continence, is obligatory for priests in the Latin Church. Rare exceptions are permitted for men who, after ministering as clergy in other churches and this contrasts with the discipline in most Eastern Catholic Churches. In the Latin Church, a man may not be admitted even to the diaconate unless he is legitimately destined to remain a deacon. Marriage after ordination is not possible, and attempting it can result in canonical penalties, Latin Mass Church of Rome Particular church General Roman Calendar Eastern Catholic Churches Catholic Encyclopedia, Latin Church
3.
Byzantine Rite
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It has also been employed, although less frequently, in the Anglican Communion and Lutheran churches. Its development began during the century in Constantinople and it is now the second most-used rite in Christendom after the Roman Rite. Traditionally, the stands throughout the whole service, and an iconostasis separates the sanctuary from the nave of the church. The faithful are very active in their worship, making frequent bows and prostrations, also, traditionally, the major clergy and monks neither shave nor cut their hair or beards. Scripture plays a role in Byzantine worship, with not only daily readings. The entire psalter is read each week, and twice weekly during Great Lent, fasting is stricter than in the Roman rite. On fast days, the faithful give up not only meat, but also dairy products, and on many fast days they also give up fish, wine, the rite observes four fasting seasons, Great Lent, Nativity Fast, Apostles Fast and Dormition Fast. In addition, most Wednesdays and Fridays throughout the year are fast days, there are two ancient liturgical traditions from which all of the Eastern Rites developed, the Alexandrian rite in Egypt and the Antiochene Rite in Syria. These two Rites developed directly from practices of the Early Church, of these two traditions, the Rite of Constantinople developed from the Antiochene Rite. Prior to the see of Constantinoples elevation to the dignity of patriarch by the Second Ecumenical Council in 381, with the councils elevation of Constantinople to primacy in the East, with the words The Bishop of Constantinople. Further developments continued to occur, centered mostly around Constantinople and Mount Athos, monasticism played an important role in the development of the rituals. In Constantinople, the work of the monastery of the Studion greatly enriched the liturgical traditions, iconography continued to develop and a canon of traditional patterns evolved which still influences Eastern religious art to this day. Historical events have also influenced the development of the liturgy, the great Christological and Trinitarian controversies of Late Antiquity are reflected in the glorifications of the Trinity heard in the numerous ekphonies encountered during the services. All liturgical rites change and develop over time, as new saints are canonized, new hymns are composed, as new needs arise, new prayers are written. The rite also profits from the fact that the Christian East is not so centralized in ecclesiastical polity as the West and this allows for greater diversity, and as members of one church visit another, a natural cross-pollination occurs with resultant enrichment on all sides. In spite of its emphasis on tradition, the Byzantine Rite comprises a constantly growing and expanding ritual. The tradition of the Church of Constantinople ascribes the oldest of its two main Divine Liturgies to St. Basil the Great, Metropolitan of Cæsarea in Cappadocia and this tradition is confirmed by the witness of several ancient authors, some of whom were contemporaries. It is certain that St. St. Basil himself speaks on several occasions of the changes he made in the services of Cæsarea. Basil had as his goal the streamlining of the services to make them more cohesive and attractive to the faithful
4.
Altar
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An altar is any structure upon which offerings such as sacrifices are made for religious purposes, and by extension the Holy table of post-reformation Anglican churches. Altars are usually found at shrines, and they can be located in temples, churches, today they are used particularly in Christianity, Buddhism, Hinduism, Shinto, Taoism, as well as in Neopaganism and Ceremonial Magic. Judaism used such a structure until the destruction of the Second Temple, many historical faiths also made use of them, including Greek and Norse religion. Altars in the Hebrew Bible were typically made of earth or unwrought stone, altars were generally erected in conspicuous places. The first altar recorded in the Hebrew Bible is that erected by Noah, altars were erected by Abraham, by Isaac, by Jacob, and by Moses. In Catholic and Orthodox Christian theology, the Eucharist is a re-presentation, hence, the table upon which the Eucharist is consecrated is called an altar. The altar plays a role in the celebration of the Eucharist, which takes place at the altar on which the bread. The altar is often on a higher elevation than the rest of the church, in Reformed and Anabaptist churches, a table, often called a Communion table, serves an analogous function. In some colloquial usage, the altar is used to denote the altar rail also. The main altar was also referred to as the high altar, in the earliest days of the Church, the Eucharist appears to have been celebrated on portable altars set up for the purpose. Some historians hold that, during the persecutions, the Eucharist was celebrated among the tombs in the Catacombs of Rome, other historians dispute this, but it is thought to be the origin of the tradition of placing relics beneath the altar. Although in the days of the Jerusalem Temple the High Priest indeed faced east when sacrificing on Yom Kippur, the ministers, celebrated the Eucharist facing east, towards the entrance. Some hold that for the part of the celebration the congregation faced the same way. After the sixth century the contrary orientation prevailed, with the entrance to the west and the altar at the east end. Then the ministers and congregation all faced east during the whole celebration, most rubrics, even in books of the seventeenth century and later, such as the Pontificale Romanum, continued to envisage the altar as free-standing. The rite of the Dedication of the Church continued to presume that the officiating Bishop could circle the altar during the consecration of the church and its altar. Despite this, with the increase in the size and importance of the reredos, most altars were built against the wall or barely separated from it. This diversity was recognized in the rubrics of the Roman Missal from the 1604 typical edition of Pope Clement VIII to the 1962 edition of Pope John XXIII, Si altare sit ad orientem, versus populum
5.
St John the Divine, Kennington
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St John the Divine, Kennington, is an Anglican church in London. The parish of Kennington is within the Anglican Diocese of Southwark, the church was designed by the architect George Edmund Street in the Decorated Gothic style, and was built between 1871 and 1874. Today it is a grade I listed building, the church stands on Vassall Road, Kennington, in Vassall Ward in the London Borough of Lambeth. It is near Oval tube station and the Oval Cricket Ground, the spire can be seen clearly for miles around. The church is regarded as a example of Victorian Gothic. The general construction is of red brick, but all parapets, window openings, doorways, the upper part of the spire is entirely of stone. At over 260 feet, it is the tallest spire in south London, the poet John Betjeman remarked that St John the Divine was the most magnificent church in South London. A new organ by J. W. Walker & Sons Ltd was installed in 1875, the church suffered severe bomb damage in 1941 during the Blitz, and most of the original interior fittings were lost. After years of work under the direction of H. S. Goodhart-Rendel. The spire and tower were restored in 1994, and a new set of carved grotesques and gargoyles was added. Many of the carvings are in the form of caricature representations of members of the church congregation, the Queen, Prince Charles, Prince William and Archbishop Michael Ramsey are among the better-known figures depicted. Much of the stained glass was destroyed in the 1941 bombing. Some original stained glass designed by Charles Eamer Kempe has survived, including the west window, the windows at the east end are also original. During restoration, new windows designed and crafted by W. T. Carter Shapland were installed in the All Souls Chapel, behind the altar is a set of murals painted by Brian Thomas in 1966. The left-hand panel depicts the Virgin Mary and Jesus in a floral garden, a central panel is decorated with lilies and roses – traditional Marian symbols. The right-hand panel is a pietà, with Mary holding the body of the crucified Christ, above the North door hangs the Korean Icon. Designed in the style of a Greek Orthodox iconostasis, it depicts various figures from the Christian Gospels and it was dedicated as a memorial to Bishop Charles John Corfe, who founded the Anglican Church of Korea in 1890. On the south side of the stands the Kelham Rood, a life-size bronze sculpture of Christ on the Cross together with free-standing figures of St John
6.
Linen
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Linen /ˈlɪnᵻn/ is a textile made from the fibers of the flax plant. Linen is laborious to manufacture, but the fiber is very absorbent, many products are made of linen, aprons, bags, towels, napkins, bed linens, tablecloths, runners, chair covers, and mens and womens wear. The word linen is of West Germanic origin and cognate to the Latin name for the plant, linum. This word history has given rise to a number of terms in English, most notably line. Textiles in a linen weave texture, even made of cotton, hemp. Such fabrics generally also have their own names, for example fine cotton yarn in a linen-style weave is called Madapolam. The collective term linens is still used generically to describe a class of woven or knitted bed, bath, table. The inner layer of fine composite cloth garments was traditionally made of linen, Linen textiles appear to be some of the oldest in the world, their history goes back many thousands of years. Fragments of straw, seeds, fibers, yarns, and various types of dating to about 8000 BC have been found in Swiss lake dwellings. Dyed flax fibers found in a cave in Georgia suggest the use of woven linen fabrics from wild flax may date back even earlier to 36,000 BP. Linen was sometimes used as currency in ancient Egypt, egyptian mummies were wrapped in linen as a symbol of light and purity, and as a display of wealth. Some of these fabrics, woven from hand-spun yarns, were fine for their day. In 1923 the German city Bielefeld issued banknotes printed on linen, today, linen is usually an expensive textile produced in relatively small quantities. It has a long staple relative to cotton and other natural fibers, the word linen is derived from the Latin for the flax plant, which is linum, and the earlier Greek λίνον. The discovery of dyed flax fibers in a cave in Georgia dated to thirty-six thousand years ago suggests that ancient people used wild flax fibers to create linen-like fabrics from an early date, in ancient Mesopotamia, flax was domesticated and linen was first produced. It was used mainly by the class of the society. The Sumerian poem of the courtship of Inanna and Dumuzi, translated by Samuel Noah Kramer and Diane Wolkstein and published in 1983, mentions flax and linen. It opens with briefly listing the steps of preparing linen from flax, in a form of questions, in ancient Egypt, linen was used for mummification and for burial shrouds
7.
Christian
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A Christian is a person who follows or adheres to Christianity, an Abrahamic, monotheistic religion based on the life and teachings of Jesus Christ. Christian derives from the Koine Greek word Christós, a translation of the Biblical Hebrew term mashiach, while there are diverse interpretations of Christianity which sometimes conflict, they are united in believing that Jesus has a unique significance. The term Christian is also used as an adjective to describe anything associated with Christianity, or in a sense all that is noble, and good. According to a 2011 Pew Research Center survey, there were 2.2 billion Christians around the world in 2010, by 2050, the Christian population is expected to exceed 3 billion. According to a 2012 Pew Research Center survey Christianity will remain the worlds largest religion in 2050, about half of all Christians worldwide are Catholic, while more than a third are Protestant. Orthodox communions comprise 12% of the worlds Christians, other Christian groups make up the remainder. Christians make up the majority of the population in 158 countries and territories,280 million Christian live as a minority. In the Greek Septuagint, christos was used to translate the Hebrew מָשִׁיחַ, in other European languages, equivalent words to Christian are likewise derived from the Greek, such as Chrétien in French and Cristiano in Spanish. The second mention of the term follows in Acts 26,28, where Herod Agrippa II replied to Paul the Apostle, Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. The third and final New Testament reference to the term is in 1 Peter 4,16, which believers, Yet if as a Christian, let him not be ashamed. The city of Antioch, where someone gave them the name Christians, had a reputation for coming up with such nicknames, in the Annals he relates that by vulgar appellation commonly called Christians and identifies Christians as Neros scapegoats for the Great Fire of Rome. Another term for Christians which appears in the New Testament is Nazarenes which is used by the Jewish lawyer Tertullus in Acts 24, the Hebrew equivalent of Nazarenes, Notzrim, occurs in the Babylonian Talmud, and is still the modern Israeli Hebrew term for Christian. A wide range of beliefs and practices is found across the world among those who call themselves Christian, denominations and sects disagree on a common definition of Christianity. Most Baptists and fundamentalists, for example, would not acknowledge Mormonism or Christian Science as Christian, in fact, the nearly 77 percent of Americans who self-identify as Christian are a diverse pluribus of Christianities that are far from any collective unity. The identification of Jesus as the Messiah is not accepted by Judaism, the term for a Christian in Hebrew is נוּצְרי, a Talmudic term originally derived from the fact that Jesus came from the Galilean village of Nazareth, today in northern Israel. Adherents of Messianic Judaism are referred to in modern Hebrew as יְהוּדִים מָשִׁיחַיים, the term Nasara rose to prominence in July 2014, after the Fall of Mosul to the terrorist organization Islamic State of Iraq and the Levant. The nun or ن— the first letter of Nasara—was spray-painted on the property of Christians ejected from the city, where there is a distinction, Nasrani refers to people from a Christian culture and Masihi is used by Christians themselves for those with a religious faith in Jesus. In some countries Nasrani tends to be used generically for non-Muslim Western foreigners, another Arabic word sometimes used for Christians, particularly in a political context, is Ṣalībī from ṣalīb which refers to Crusaders and has negative connotations
8.
Church (building)
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A church building, often simply called a church, is a building used for Christian religious activities, particularly worship services. The term in its sense is most often used by Christians to refer to their religious buildings. In traditional Christian architecture, the church is arranged in the shape of a Christian cross. When viewed from plan view the longest part of a cross is represented by the aisle, towers or domes are often added with the intention of directing the eye of the viewer towards the heavens and inspiring church visitors. The earliest identified Christian church was a church founded between 233 and 256. During the 11th through 14th centuries, a wave of building of cathedrals, a cathedral is a church, usually Roman Catholic, Anglican, Oriental Orthodox or Eastern Orthodox, housing the seat of a bishop. In standard Greek usage, the word ecclesia was retained to signify both a specific edifice of Christian worship, and the overall community of the faithful. This usage was retained in Latin and the languages derived from Latin, as well as in the Celtic languages. In the Germanic and some Slavic languages, the word kyriak-ós/-ē/-ón was adopted instead, in Old English the sequence of derivation started as cirice, then churche, and eventually church in its current pronunciation. German Kirche, Scottish kirk, Russian церковь, etc. are all similarly derived, according to the New Testament, the earliest Christians did not build church buildings. Instead, they gathered in homes or in Jewish worship places like the Second Temple or synagogues, the earliest archeologically identified Christian church is a house church, the Dura-Europos church, founded between 233 and 256. During the 11th through 14th centuries, a wave of building of cathedrals, in addition to being a place of worship, the cathedral or parish church was used by the community in other ways. It could serve as a place for guilds or a hall for banquets. Mystery plays were performed in cathedrals, and cathedrals might also be used for fairs. The church could be used as a place to thresh and store grain, a common architecture for churches is the shape of a cross. These churches also often have a dome or other large vaulted space in the interior to represent or draw attention to the heavens. Other common shapes for churches include a circle, to represent eternity, or an octagon or similar star shape, another common feature is the spire, a tall tower on the west end of the church or over the crossing. The Latin word basilica was used to describe a Roman public building
9.
Hemp
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Hemp or industrial hemp, typically found in the northern hemisphere, is a variety of the Cannabis sativa plant species that is grown specifically for the industrial uses of its derived products. It is one of the fastest growing plants and was one of the first plants to be spun into usable fiber 10,000 years ago. It can be refined into a variety of items including paper, textiles, clothing, biodegradable plastics, paint, insulation, biofuel, food. Hemp has lower concentrations of THC and higher concentrations of cannabidiol, the legality of industrial hemp varies widely between countries. Some governments regulate the concentration of THC and permit only hemp that is bred with an especially low THC content, then it appears to have been borrowed into Latin, and separately into Slavic and from there into Baltic, Finnish, and Germanic languages. Following Grimms law, the k would have changed to h with the first Germanic sound shift, after which it may have been adapted into the Old English form, hænep. Another possible source of origin is Assyrian qunnabu, which was the name for a source of oil, fiber, cognates of hemp in other Germanic languages, include Dutch hennep, Danish and Norwegian, hamp, German, hanf, and Swedish, hampa. Hemp is used to make a variety of commercial and industrial products including rope, clothes, food, paper, textiles, plastics, insulation, the inner two fibers of the plant are more woody and typically have industrial applications, such as mulch, animal bedding and litter. When oxidized, hemp oil from the seeds becomes solid and can be used in the manufacture of oil-based paints, in creams as an agent, for cooking. Hemp seeds have been used in bird feed mix as well, a survey in 2003 showed that more than 95% of hemp seed sold in the European Union was used in animal and bird feed. Hemp seeds can be raw, ground into a meal, sprouted. The leaves of the plant can be consumed raw in salads. Hemp can also be made into a liquid and used for baking or for such as hemp milk, hemp juice. Hempseed oil is cold-pressed from the seed and is high in unsaturated fatty acids. In 2011, the U. S. imported $11.5 million worth of products, mostly driven by growth in demand for hemp seed. In the U. S. imported hemp can be used legally in food products,100 grams of hulled hemp seeds supply 586 calories. They are 5% water, 5% carbohydrates, 49% total fat, Hemp seeds are notable in providing 64% of the Daily Value of protein per 100 gram serving. Hempseed amino acid profile is comparable to other sources of such as meat, milk, eggs
10.
Anglican Communion
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The Anglican Communion is an international association of autonomous churches consisting of the Church of England and national and regional Anglican churches in full communion with it. Full participation in the life of each church is available to all communicant Anglicans. The Archbishop of Canterbury, Primate of All England, has a place of honour among the bishops of the Anglican churches and he is recognised as primus inter pares. The archbishop does not exercise authority in the provinces outside England, the churches of the Anglican Communion considers themselves to be part of the nicos one, holy, catholic and apostolic church and to be both Catholic and Reformed. For some adherents, Anglicanism represents a non-papal Catholicism, for others a form of Protestantism though without a dominant guiding figure such as Luther, Knox, Calvin, for others, their self-identity represents some combination of the two. The communion encompasses a spectrum of belief and practice including evangelical, liberal. With a membership estimated at around 85 million members, the Anglican Communion is the third largest Christian communion in the world, after the Catholic Church and the Eastern Orthodox Church. Some of these churches are known as Anglican, such as the Anglican Church of Canada, some, for example the Church of Ireland, the Scottish and American Episcopal churches, and some other associated churches have a separate name. The Anglican Communion has no legal existence nor any governing structure which might exercise authority over the member churches. There is an Anglican Communion Office in London, under the aegis of the Archbishop of Canterbury, the Communion is held together by a shared history, expressed in its ecclesiology, polity and ethos and also by participation in international consultative bodies. Early in its development, Anglicanism developed a vernacular prayer book, unlike other traditions, Anglicanism has never been governed by a magisterium nor by appeal to one founding theologian, nor by an extra-credal summary of doctrine. Instead, Anglicans have typically appealed to the Book of Common Prayer and its offshoots as a guide to Anglican theology and this had the effect of inculcating the principle of Lex orandi, lex credendi as the foundation of Anglican identity and confession. These parameters were most clearly articulated in the rubrics of the successive prayer books. With the expansion of the British Empire, and hence the growth of Anglicanism outside Great Britain and Ireland, the first major expression of this were the Lambeth Conferences of the communions bishops, first convened by Archbishop of Canterbury Charles Longley in 1869. One of the influential early resolutions of the conference was the so-called Chicago-Lambeth Quadrilateral of 1888. Its intent was to provide the basis for discussions of reunion with the Roman Catholic and Orthodox Churches, the Apostles Creed, as the Baptismal Symbol, and the Nicene Creed, as the sufficient statement of the Christian faith. The two Sacraments ordained by Christ Himself - Baptism and the Supper of the Lord - ministered with unfailing use of Christs Words of Institution, and of the elements ordained by Him. The Historic Episcopate, locally adapted in the methods of its administration to the needs of the nations
11.
Roman Rite
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The Roman Rite is the most widespread liturgical rite in the Catholic Church and is one of the Latin rites used in the Western or Latin Church. The Roman Rite has been adapted over the centuries and its Eucharistic liturgy can be divided into three stages, the Pre-Tridentine Mass, Tridentine Mass and Mass of Paul VI. The 2007 motu proprio Summorum Pontificum specifies the circumstances in which priests of the Latin Church may continue to use the form of the Roman Rite in the 1962 Roman Missal. While other rites use more poetic language, the Roman Rite is noted for its sobriety of expression, as each is shown, a bell is rung and, if incense is used, the host and chalice are incensed. Sometimes the external bells of the church are rung as well, other characteristics that distinguish the Roman Rite from the rites of the Eastern Catholic Churches are frequent genuflections, kneeling for long periods, and keeping both hands joined together. We find the prayers of our Canon in the treatise de Sacramentis, so our Mass goes back, without essential change, to the age when it first developed out of the oldest liturgy of all. The final result of our inquiry is that, in spite of unsolved problems, in spite of later changes, in a footnote he added, The prejudice that imagines that everything Eastern must be old is a mistake. Eastern rites have been modified too, some of them quite late. No Eastern Rite now used is as archaic as the Roman Mass, in the same book, Fortescue acknowledged that the Roman Rite underwent profound changes in the course of its development. In the interval, there was what Fortescue called a radical change and he quoted the theory of A. Leo, I began to make these changes, Gregory I finished the process and finally recast the Canon in the form it still has. We must then admit that between the years 400 and 500 a great transformation was made in the Roman Canon and this infusion Fortescue called the last change since Gregory the Great. The Eucharistic Prayer normally used in the Byzantine Rite is attributed to Saint John Chrysostom, the East Syrian Eucharistic Prayer of Addai and Mari, which is still in use, is certainly much older. However, by about 1800 the Roman Rite had quite abandoned rood screens, however, when Western Europe adopted polyphony, the music of the Roman Rite did become very elaborate and lengthy. Latin liturgical rites List of Catholic rites and churches Liturgical books of the Roman rite Pre-Tridentine Mass Mass of Paul VI Mass Tridentine Mass Baldovin, John F. Reforming the Liturgy, A Response to the Critics. The Reform of the Liturgy 1948-1975, a Short History of the Roman Mass. By Michael Davies, said to be based on Adrian Fortescues The Mass, A Study of the Roman Liturgy Metzger, History of the Liturgy, The Major Stages. Bodies of Worship, Explorations in Theory and Practice, a Challenging Reform, Realizing the Vision of the Liturgical Renewal. Johnson, Lawrence, J. Worship in the Early Church, foley, Edward, Mitchell, Nathan D. and Pierce, Joanne M
12.
Wax
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Waxes are a diverse class of organic compounds that are hydrophobic, malleable solids near ambient temperatures. They include higher alkanes and lipids, typically with melting points above about 40 °C, waxes are insoluble in water but soluble in organic, nonpolar solvents. Natural waxes of different types are produced by plants and animals, waxes are organic compounds that characteristically consist of long alkyl chains. They may also include various groups such as fatty acids, primary and secondary long chain alcohols, unsaturated bonds, aromatics, amides, ketones. They frequently contain fatty acid esters as well, synthetic waxes are often long-chain hydrocarbons that lack functional groups. Waxes are synthesized by plants and animals. Those of animal origin typically consist of wax esters derived from a variety of carboxylic acids, in waxes of plant origin characteristic mixtures of unesterified hydrocarbons may predominate over esters. The composition depends not only on species, but also on location of the organism. The most commonly known animal wax is beeswax, but other insects secrete waxes, a major component of the beeswax used in constructing honeycombs is the ester myricyl palmitate which is an ester of triacontanol and palmitic acid. Its melting point is 62-65 °C, spermaceti occurs in large amounts in the head oil of the sperm whale. One of its constituents is cetyl palmitate, another ester of a fatty acid. Lanolin is a wax obtained from wool, consisting of esters of sterols, plants secrete waxes into and on the surface of their cuticles as a way to control evaporation, wettability and hydration. From the commercial perspective, the most important plant wax is carnauba wax, containing the ester myricyl cerotate, it has many applications, such as confectionery and other food coatings, car and furniture polish, floss coating, and surfboard wax. Other more specialized vegetable waxes include candelilla wax and ouricury wax, plant and animal based waxes or oils can undergo selective chemical modifications to produce waxes with more desirable properties than are available in the unmodified starting material. This approach has relied on green chemistry approaches including olefin metathesis and enzymatic reactions, although many natural waxes contain esters, paraffin waxes are hydrocarbons, mixtures of alkanes usually in a homologous series of chain lengths. These materials represent a significant fraction of petroleum and they are refined by vacuum distillation. Paraffin waxes are mixtures of saturated n- and iso- alkanes, naphthenes, a typical alkane paraffin wax chemical composition comprises hydrocarbons with the general formula CnH2n+2, such as Hentriacontane, C31H64. The degree of branching has an important influence on the properties, millions of tons of paraffin waxes are produced annually
13.
Antependium
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When the front of an altar is elaborately carved or painted, the additional cloth altar frontal normally reaches down only a few inches from the top of the altar table, this is called a frontlet. In other cases it may reach to the floor, in both situations, it will usually cover the entire width of the altar. A Jacobean frontal will cover the altar, reaching down to the floor on all four sides. The Anglican Canons of 1603 order that the Lords Table should be covered, in time of Divine Service, with a carpet of silk or other decent stuff, thought meet by the Ordinary of the place. Covers for lecterns and pulpits are generally similar to a frontlet, normally covering the desk of the lectern or pulpit, in the Orthodox Church, the Holy Table may be covered with one or two coverings. There is always an outer frontal, covering the top of the Holy Table and this kind is used alone if the front of the Holy Table is elaborately carved or decorateed. For a fully vested Holy Table a second, inner hanging is used and this covers the Holy Table fully on the top and hangs down to the floor on all four sides. The analogia are covered with a known as a proskynitarion. Similar to the used on the Holy Table there may, again, be only one outer covering or a second. A cloth antependium is normally of the colour and fabric as the vestments worn by the clergy. The fabric may vary from very simple such as cotton or wool, to exquisitely wrought damasks, fine watermarked silk, velvet. Embellishment is commonly by means of bands of material called orphreys, embroidery or appliqués, fringes and tassels. The most frequently used symbol on both vestments and hangings is the cross, the antependium is normally lined in satin, using a matching hue. The colours used tend to be fixed by the tradition of each denomination. Most Western Christian churches that observe a developed liturgical tradition use white, gold, red, green, violet and black, a rose colour may be employed for the fourth Sunday in Lent and the third Sunday in Advent. In Anglican circles, blue is sometimes prescribed for feasts of the Blessed Virgin Mary although it is used, unofficially. Among Eastern Christians, there tend to be two types of vestments, somber ones and festal ones, beyond that, no specific colours are officially required. Among groups such as the Russian Orthodox Church, a pattern of fixed colours has developed, somewhat similar to that used in the West, although they are not, strictly speaking, required
14.
Stigmata
–
An individual bearing the wounds of Stigmata is referred to as a Stigmatist or a Stigmatic. The term originates from the line at the end of Saint Pauls Letter to the Galatians where he says, I bear on my body the marks of Jesus. Stigmata is the plural of the Greek word στίγμα stigma, meaning a mark, tattoo, Stigmata are primarily associated with the Roman Catholic faith. Many reported stigmatics are members of Catholic religious orders, St. Francis of Assisi was the first recorded stigmatic in Christian history. For over fifty years, St. Padre Pio of Pietrelcina of the Order of Friars Minor Capuchin reported stigmata which were studied by several 20th-century physicians, a high percentage of all stigmatics are women. In his Stigmata, A Medieval Phenomenon in a Modern Age, there have been many cases of fraudulent stigmata. Reported cases of stigmata take various forms, many show some or all of five Holy Wounds that were, according to the Bible, inflicted on Jesus during his crucifixion, wounds in the wrists and feet, from nails, and in the side, from a lance. Some stigmatics display wounds to the similar to those caused by the Crown of Thorns. Stigmata as crown of thorns appearing in the 20th century, e. g. on Marie Rose Ferron, have been repeatedly photographed, other reported forms include tears of blood or sweating blood, and wounds to the back as from scourging. A relatively high percentage of stigmatics also exhibit inedia, claiming to live with food or water for long periods of time. Some exhibit weight loss, and closer investigation often reveals evidence of fakery, some stigmatics claim to feel the pain of wounds with no external marks, these are referred to as invisible stigmata. Some stigmatics wounds do not appear to clot, and seem to stay fresh, the blood from the wounds is said, in some cases, to have a pleasant, perfumed odor, known as the Odour of Sanctity. Individuals who have obtained the stigmata are many described as ecstatics. No case of stigmata is known to have occurred before the thirteenth century, in his paper Hospitality and Pain, Christian theologian Ivan Illich states, Compassion with Christ. Is faith so strong and so deeply incarnate that it leads to the embodiment of the contemplated pain. His thesis is that stigmata result from exceptional poignancy of religious faith, St. Francis of Assisi is the first recorded stigmatic in Christian history. In 1224, two years before his death, he embarked on a journey to Mount La Verna for a forty-day fast, one morning near the feast of the Exaltation of the Cross, a six-winged angel allegedly appeared to Francis while he prayed. As the angel approached, Francis could see that the angel was crucified and he was humbled by the sight, and his heart was filled with elation joined by pain and suffering
15.
Shroud
–
Shroud usually refers to an item, such as a cloth, that covers or protects some other object. Traditionally, mound shrouds are made of cotton, wool or linen. Intermixture of two or more such fibres is forbidden, a proscription that ultimately derives from the Torah, Early shrouds incorporated a cloth, the sudarium, that covered the face, as depicted in traditional artistic representations of the entombed Jesus or His friend, Lazarus. The shrouded body is wrapped in a sheet, termed a sovev in Hebrew. Croesus-rich or dirt-poor, every Orthodox Jew is dressed to face the Almighty on the same terms, the Early Christian Church also strongly encouraged the use of winding-sheets, except for monarchs and bishops. The rich were wrapped in cerecloths, which are fine fabrics soaked or painted in wax to hold the fabric close to the flesh. An account of the opening of the coffin of Edward I says that the innermost covering seems to have been a fine linen cerecloth. Their use was general until at least the Renaissance - clothes were very expensive, in Europe in the Middle Ages, coarse linen shrouds were used to bury most poor without a coffin. In poetry shrouds have been described as of sable, and they were later embroidered in black, becoming more elaborate, Orthodox Christians still use a burial shroud, usually decorated with a cross and the Trisagion. The special shroud that is used during the Orthodox Holy Week services is called an Epitaphios, some Catholics also use the burial shroud particularly the Eastern Catholics and traditionalist Roman Catholics. Muslims as well use burial shrouds that are made of cotton or linen. The Burying in Woollen Acts 1666-80 in England were meant to support the production of woollen cloth
16.
Jesus
–
In Christology, the Person of Christ refers to the study of the human and divine natures of Jesus Christ as they co-exist within one person. There is no discussion in the New Testament regarding the dual nature of the Person of Christ as both divine and human. Hence, since the days of Christianity theologians have debated various approaches to the understanding of these natures. In the period following the Apostolic Age, specific beliefs such as Arianism and Docetism were criticized. On the other end of the spectrum, Docetism argued that Jesus physical body was an illusion, docetic teachings were attacked by St. Ignatius of Antioch and were eventually abandoned by proto-orthodox Christians. However, after the First Council of Nicaea in 325 the Logos, historically in the Alexandrian school of christology, Jesus Christ is the eternal Logos paradoxically humanized in history, a divine Person who became enfleshed, uniting himself to the human nature. The views of these schools can be summarized as follows, Alexandria, Antioch, Logos assumes a specific human being The First Council of Ephesus in 431 debated a number of views regarding the Person of Christ. At the same gathering the council debated the doctrines of monophysitism or miaphysitism. The council rejected Nestorianism and adopted the term hypostatic union, referring to divine, the language used in the 431 declaration was further refined at the 451 Council of Chalcedon. However, the Chalcedon creed was not accepted by all Christians, because Saint Augustine died in 430 he did not participate in the Council of Ephesus in 431 or Chalcedon in 451, but his ideas had some impact on both councils. On the other hand, the major theological figure of the Middle Ages. The Third Council of Constantinople in 680 held that both divine and human wills exist in Jesus, with the divine will having precedence, leading and guiding the human will. John Calvin maintained that there was no element in the Person of Christ which could be separated from the person of The Word. Calvin also emphasized the importance of the Work of Christ in any attempt at understanding the Person of Christ, the study of the Person of Christ continued into the 20th century, with modern theologians such as Karl Rahner and Hans von Balthasar. Balthasar argued that the union of the human and divine natures of Christ was achieved not by the absorption of human attributes, thus in his view the divine nature of Christ was not affected by the human attributes and remained forever divine
17.
Lamb of God
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Lamb of God is a title for Jesus that appears in the Gospel of John. It appears at John 1,29, where John the Baptist sees Jesus and exclaims, Christian doctrine holds that divine Jesus chose to suffer crucifixion at Calvary as a sign of his full obedience to the will of his divine Father, as an agent and servant of God. In Christian theology the Lamb of God is viewed as foundational and integral to the message of Christianity, a lion-like lamb that rises to deliver victory after being slain appears several times in the Book of Revelation. It is also referred to in Pauline writings,1 Corinthians 5,7 suggests that Saint Paul intends to refer to the death of Jesus, the lamb metaphor is also in line with Psalm 23, which depicts God as a shepherd leading his flock. It also is used in liturgy and as a form of contemplative prayer, the Agnus Dei also forms a part of the musical setting for the Mass. These two proclamations of Jesus as the Lamb of God closely bracket the Baptists other proclamation in John 1,34, I have borne witness that this is the Son of God. From a Christological perspective, these proclamations and the descent of the Holy Spirit as a dove in John 1,32 reinforce each other to establish the divine element of the Person of Christ. The Book of Revelation includes over twenty-nine references to a lamb which delivers victory in a manner reminiscent of the resurrected Christ. In the first appearance of the lamb in Revelation only the lamb is found worthy to take the judgment scroll from God and break the seals. The reference to the lamb in Revelation 5,6 relates it to the Seven Spirits of God which first appear in Revelation 1,4 and are associated with Jesus who holds them along with seven stars. In Revelation 21,14 the lamb is said to have twelve apostles, the handing of the scroll to the risen lamb signifies the change in the role of the lamb. In Calvary, the lamb submitted to the will of the Father to be slain, the concept of the Lamb of God fits well within Johns agent Christology, in which sacrifice is made as an agent of God or servant of God for the sake of eventual victory. The theme of a lamb which rises in victory as the Resurrected Christ was employed in early Christology, e. g. in 375 Saint Augustine wrote. Because he underwent death without being guilty of any iniquity, why a lion in his passion. Because in being slain, he slew death, why a lamb in his resurrection. Why a lion in his resurrection, because everlasting also is his might. Anselm emphasized that as Lamb of God, Jesus chose to suffer in Calvary as a sign of his obedience to the will of the Father. However, as above Saint Anselm and John Calvins view reject the Scapegoat symbolism for they view Jesus as making a sacrifice as an agent of God
18.
Veil
–
A veil is an article of clothing or cloth hanging that is intended to cover some part of the head or face, or an object of some significance. It is especially associated with women and sacred objects, one view is that as a religious item, it is intended to show honor to an object or space. The first recorded instance of veiling for women is recorded in the Bible in Genesis, chapter 24, verse 65, when Rebecca first sees Isaac, and veils herself. Another is found later from an Assyrian legal text from the 13th century BC, the Mycenaean Greek term
19.
Altar cloth
–
An altar cloth is used by various religious groups to cover an altar. It may be used as a sign of respect towards the holiness of the altar, because many altars are made of wood and are often ornate and unique, cloth may then be used to protect the altar surface. In other cases, the cloth serves to beautify a rather mundane construction underneath, special cloths cover the altar in many Christian churches during services and celebrations, and are often left on the altar when it is not in use. The Anglican Communion had similar rules in that period, at that time, the Roman Rite required the use of three altar cloths, to which a cere cloth, not classified as an altar cloth, was generally added. This was a piece of heavy linen treated with wax to protect the altar linens from the dampness of a stone altar and it was exactly the same size as the mensa. Above this were placed two linen cloths, like the cere cloth, they were made of heavy linen exactly the same size as the mensa of the altar. They acted as a cushion and, with the cere cloth, instead of two cloths, a single long cloth folded so that each half covered the whole mensa was acceptable. The topmost cloth was the linen, a long white linen cloth laid over the two linen cloths. On an altar without antependium and consisting of the mensa resting on columns or made after the fashion of a tomb the topmost linen did not have to overhang the edges at the sides. It could be trimmed with lace on the ends and could be ornamented with figures of chalices, hosts, five small crosses might be embroidered on the fair linen - one to fall at each corner of the mensa, and one in the middle of the front edge. These symbolised the five wounds of Jesus, the fair linen should be left on the altar at all times. When removed for replacement, it should be rolled, not folded and it symbolized the shroud in which Jesus was wrapped for burial. A coverlet of the same heavy linen as the cloth and the linen cloths. It simply protects the altar from dust and debris, there are also special linens which pertain to the Eucharist, The purificator is a white linen cloth which is used to wipe the chalice after each communicant partakes. It is also used to wipe the chalice and paten after the ablutions which follow Communion, the pall is a stiffened square card covered with white linen, usually embroidered with a cross, or some other appropriate symbol. The purpose of the pall is to keep dust and insects from falling into the Eucharistic elements, the corporal is a square white cloth upon which the chalice and paten are placed when the Eucharist is celebrated. It may be edged with lace, and a cross may be embroidered on it near the front edge. Embroidery in the centre was not used, lest the chalice become unstable, the manuterge is used by the priest to dry his or her hands after washing them
20.
Chalice
–
A chalice is a goblet or footed cup intended to hold a drink. In general religious terms, it is intended for drinking during a ceremony, chalices are often made of precious metal, and they are sometimes richly enamelled and jewelled. The gold goblet was symbolic for family and tradition, the ancient Roman calix was a drinking vessel consisting of a bowl fixed atop a stand, and was in common use at banquets. Chalices have been used since the early church, because of Jesus command to his disciples to Do this in remembrance of me. And Pauls account of the Eucharistic rite in 1 Corinthians 11, 24-25, naturally, the vessels used in this important act of worship were highly decorated and treated with great respect. A number of examples of chalices have a large bowl. Over time, the size of the bowl diminished and the base became larger for better stability, over time, official church regulations dictated the construction, blessing, and treatment of chalices. Some religious traditions still require that the chalice, at least on the inside of the cup, in Western Christianity, chalices will often have a pommel or node where the stem meets the cup to make the elevation easier. In Roman Catholicism, chalices tend to be tulip-shaped, and the cups are quite narrow, Roman Catholic priests will often receive chalices from members of their families when first ordained. In Eastern Christianity, chalices will often have icons enameled or engraved on them, in Orthodoxy and Eastern Catholicism, all communicants receive both the Body of Christ and the Blood of Christ. To accomplish this, a portion of the Lamb is placed in the chalice, for this reason, eastern chalices tend to have larger, rounded cups. In the Russian Orthodox Church, the faithful will kiss the foot of the chalice after receiving Holy Communion. In other traditions, they kiss the cup. Although Orthodox monks are not permitted to hold personal possessions, the permit a hieromonk to keep a chalice. In the early and medieval church, when a deacon was ordained, early written accounts of the ordination of deaconesses also reflect this practice. In the West the deacon carries the chalice to the altar at the offertory, in the East, the priest carries the chalice and the deacon carries the paten. Only wine, water and a portion of the Host are permitted to be placed in the chalice, the chalice is considered to be one of the most sacred vessels in Christian liturgical worship, and it is often blessed before use. Among the Eastern Churches there are varying practices regarding blessing, in some traditions the very act of celebrating the Sacred Mysteries is the only blessing necessary, in others, there is a special rite of blessing
21.
Eucharist
–
The Eucharist /ˈjuːkərɪst/ is a Christian rite that is considered a sacrament in most churches. Through the Eucharistic celebration Christians remember Christs sacrifice of himself on the cross, the elements of the Eucharist, bread and wine, are consecrated on an altar and consumed thereafter. Communicants may speak of receiving the Eucharist, as well as celebrating the Eucharist, Christians generally recognize a special presence of Christ in this rite, though they differ about exactly how, where, and when Christ is present. While all agree there is no perceptible change in the elements, Catholics believe that they actually become the body. Some Protestants view the Eucharist as an ordinance in which the ceremony is not as a specific channel of divine grace. Do this in remembrance of me, the term Eucharist is that by which the rite is referred by the Didache, Ignatius of Antioch and Justin Martyr. Today, the Eucharist is the still used by Eastern Orthodox, Oriental Orthodox, Catholics, Anglicans, Presbyterians. Other Protestant denominations rarely use this term, preferring either Communion, one remains hungry, another gets drunk. Communion or Holy Communion are used by some groups originating in the Protestant Reformation to mean the entire Eucharistic rite. The term Communion is derived from Latin communio, which translates Greek κοινωνία in 1 Corinthians 10,16, the bread which we break, is it not the communion of the body of Christ. The phrase appears five times in the New Testament in contexts which, according to some and it is the term used by the Plymouth Brethren. The Blessed Sacrament and the Blessed Sacrament of the Altar are common terms used by Catholics, Lutherans and some Anglicans for the consecrated elements, Sacrament of the Altar is in common use also among Lutherans. In The Church of Jesus Christ of Latter-day Saints the term The Sacrament is used of the rite. Among the many terms used in the Catholic Church are Holy Mass, the Memorial of the Passion, Death and Resurrection of the Lord, the Holy Sacrifice of the Mass. The term Mass is probably derived from the fact that the Roman rite celebrates the Eucharist with unleavened bread and this explains why the Eastern Catholic Liturgies are never referred to as the Mass. Eastern rite Liturgies are celebrated with leavened bread, although the prevailing theory is that it is derived from the Latin word missa, a word used in the concluding formula of Mass in Latin, Ite, missa est. The reverse is more likely. The word dismissal probably came about because the Mass signaled the time for the Catechumens to leave, thus, the term Misa came to imply a mission, because at the end of the Mass the congregation are sent out to serve Christ
22.
Ablution in Christianity
–
Ablution, in religion, is a prescribed washing of part or all of the body or of possessions, such as clothing or ceremonial objects, with the intent of purification or dedication. In Christianity, both baptism and footwashing are forms of ablution, in liturgical churches, ablution can refer to purifying fingers or vessels related to the Eucharist. According to the Gospel of Matthew, Pontius Pilate declared himself innocent of the blood of Jesus by washing his hands and this act of Pilate may not, however, have been borrowed from the custom of the Jews. The same practice was common among the Greeks and Romans, according to Christian tradition, the Pharisees carried the practice of ablution to great excess. In the Old Testament, ablution was considered a prerequisite to approaching God, whether by means of sacrifice, the Bible has many rituals of purification relating to menstruation, childbirth, sexual relations, nocturnal emission, unusual bodily fluids, skin disease, death, and animal sacrifices. The Ethiopian Orthodox Tewahedo Church prescribes several kinds of hand washing for example after leaving the latrine, lavatory or bathhouse, or before prayer, contrary to popular belief bathing and sanitation were not lost in Europe with the collapse of the Roman Empire. Soapmaking first became a trade during the so-called Dark Ages. The Romans used scented oils, among other alternatives, the Salvation Army has adopted movement of the deployment of the personal hygiene, and by providing personal hygiene products. The Bible has many rituals of purification relating to menstruation, childbirth, sexual relations, nocturnal emission, unusual bodily fluids, skin disease, death, and animal sacrifices. And on the day he should take for himself two turtledoves or two young pigeons, and he must come to the entrance of the tent of meeting. And also references to hand-washing, I will wash my hands in innocence, so will I compass Thine altar, the word is employed in its broader sense but generally means a collection of water. Several biblical regulations specify that full immersion in water is required to regain ritual purity after ritually impure incidents have occurred, a person was required to be ritually pure in order to enter the Temple. The Ethiopian Orthodox Tewahedo Church prescribes several kinds of hand washing for example after leaving the latrine, lavatory or bathhouse, or before prayer, or after eating a meal. In the Tridentine Mass and in the similar Anglo-Catholic Mass, the term refers to when the priest rinses his hands first in wine. It is to be distinguished from the lavabo, when the celebrant washes his hands with only, reciting the words of Psalm 26. In the Mass of Paul VI and the Anglican Eucharist the priest does not normally use wine to wash his hands at the ablution, although this is permitted, but only water. In the Eastern Orthodox and Greek-Catholic Churches, the term refers to consuming the remainder of the Gifts at the end of the Divine Liturgy. Holy Communion is always received in both Species not only by the clergy but also by the faithful and this is accomplished by placing the particles of the consecrated Lamb into the chalice, and distributing Communion to the faithful with a spoon
23.
Corporal (liturgy)
–
It may reasonably be assumed that something in the nature of a corporal has been in use since the earliest days of Christianity. Naturally it is difficult, based on the extant records from the early church, for instance, a passage of St. Optatus, where he asks, What Christian is unaware that in celebrating the Sacred Mysteries the wood is covered with a linen cloth. Leaves us in doubt to which he is referring, still, the ideas expressed in this passage are found in an authentic letter of St. Isidore of Pelusium and again in the Expositio of St. Germanus of Paris in the sixth century. Indeed they lasted through the Middle Ages and it is quite probable that in the early centuries only one linen cloth was used which served both for altar-cloth and corporal. This would have been of large size and doubled-back to cover the chalice, much doubt must be felt as to the original use of certain cloths of figured linen in the treasury of Monza which Barbier de Montault sought to identify as corporals. In some of cases it seems difficult to decide whether altar-cloth or corporal is meant. However, there is no doubt that a distinction had established itself in Carolingian times or even earlier. He adds that the corporal was never to remain on the altar, afterwards it might be sent to the laundry and treated like other linen. Still it was big enough at this period to allow its being bent back to cover the chalice and this is traditionally done by the Carthusians, who use no pall and have no elevation of the chalice. The question is debated in detail in one of the letters of St. N. J. C. I. e. to cover and enfold the Body and Blood of our Lord Jesus Christ. It is not to be left to lie open upon the altar, upon these burses much ornamentation is lavished, and this has been the case since medieval times, as many existing examples survive to show. The corporal is now usually folded twice in length and twice in breadth, at an earlier period, when it was larger and was used to cover the chalice as well, it was commonly folded four times in length and thrice in breadth. This practice continued to be followed by some of the religious orders. The corporal and pall have to pass through a triple washing at the hands of a priest, or at least a subdeacon, also, when they are in use they may not be handled by any but the clergy, or sacristans to whom special permission is given. Antimension Thabilitho Chapel of the Corporal at Orvieto Cathedral Shroud of Turin, transactions, IV, 156-160 Barbier de Montault in Bulletin Monumental. Barbier de Montault, Le Mobilier Ecclésiastique Gihr, The Mass, 281-264 Charles Rohault de Fleury, La Messe, VI, 197-204, Dict
24.
Paten
–
A paten, or diskos, is a small plate, usually made of silver or gold, used to hold Eucharistic bread which is to be consecrated. It is generally used during the service itself, while the reserved sacrament are stored in the tabernacle in a ciborium, in many Western liturgical denominations, the paten is typically either a simple saucer-like plate or a low bowl. A smaller style paten will often have a depression that allows it to sit on top of the chalice. The General Instruction of the Roman Missal lays down rules for patens, if they are made from metal that rusts or from a metal less precious than gold, they should generally be gilded on the inside. Patens are also used among Anglicans and Lutherans, in the Byzantine Rite Orthodox and Byzantine Rite Catholic Churches, the paten is called a diskos and is elevated by a stand permanently attached underneath. The diskos is usually more ornate than its Latin Rite counterpart, the diskos may be engraved with an icon of Jesus Christ, the Nativity of Christ, the Cross, or most frequently the Theotokos. When a diskos is made, it is accompanied by a matching asterisk, a spoon. During the Divine Liturgy it is not only the Lamb that is placed on the diskos, but also particles to commemorate the Theotokos, the Saints, the living and the departed. Thus, on the diskos is represented the entire Church, the Church Militant, at the Great Entrance the deacon carries the Diskos, holding the foot of the diskos at his forehead. He then kneels at the side of the Holy Table, during the Anaphora, only the Lamb is consecrated. After Communion, the Deacon holds the diskos above the holy chalice and recites hymns of the Resurrection. Then he wipes the remaining particles into the saying the words, Wash away, O Lord. During the Consecration of a Church, a diskos is used to hold the relics of the saints which will be sealed in the Holy Table and antimension by the bishop. When a priest is ordained, a portion of the Lamb will be placed on a small diskos and given to him, in the Russian tradition, there is a special service of blessing used to sanctify a diskos before its first use at Liturgy. The diskos may be blessed separately or together in a set with the sacred vessels. Up until the first time a diskos is used in the Divine Liturgy it is considered to be an ordinary vessel, however, after having been used in the Divine Liturgy, a diskos may be touched only by a deacon, priest or bishop. A subdeacon may touch the sacred vessels, but only if they are wrapped in cloth. In the usage of the Coptic Orthodox Church, the diskos usually has a bottom with no foot
25.
Lavabo
–
A lavabo is a device used to provide water for the washing of hands. It consists normally of an ewer or container of some kind to pour water, if this last includes or included a drain, it is a piscina used for washing the church plate and other fittings, though the terms are often confused. In secular usage, it is a term for any sink or basin for washing hands. In most liturgical traditions, the priest washes his hands after vesting and this washing may be accompanied by prayers. Many Christian rites also have the priest wash his hands before beginning the Eucharistic prayer, in the Apostolic Constitutions, VIII,11, the hands of the celebrants are washed just before the dismissal of the catechumens. In the Roman Rite, the celebrant washes his hands before vesting for Mass and this is said privately in the vestry. He will then wash his hands again after the offertory—this is the ceremony that is known as the lavabo proper. This washing appears in both the Tridentine Mass, the 1962 edition of which is now an authorized form of the Roman Rite). The reason for this second washing of hands probably developed from the ceremony of receiving the loaves. In the Middle Ages, the Roman Rite actually had two washing of hands, one before and one after the offertory and this first one has since disappeared, and the one which remains is the second. The first acolyte pours water from the cruet over his fingers into a little dish, meanwhile, in the 1962 rubrics he says the psalm verses, I will wash my hands among the innocent. In the newer Mass the celebrant says the prayer, Lord, wash away my iniquity, a bishop at high Mass wears the precious mitre while he is censed and then washes his hands. A larger silver basin and cruet are generally used for a bishop, for the lavabo, the priest will use a simple linen towel, which is often considered to be one of the altar linens, though technically it is not. O Lord, I have loved the beauty of Thy house, destroy not my soul with the ungodly, nor my life with men of blood, in whose hands are iniquities, their right hand is full of bribes. But as for me, in mine innocence have I walked, redeem me, O Lord and my foot hath stood in uprightness, in the congregations will I bless Thee, O Lord. After vesting, he goes to the thalassidion to wash his hands before approaching the prothesis and this lavabo takes place quietly, outside of the view of the congregation. Saint Cyril of Jerusalem mentions a washing of hands that takes place in the sight of the people, and this still takes place at a Hierarchical Divine Liturgy. He will wash his hands as he stands at the kathedra in the nave of the church and this takes place during the reading of the Little Hours after he has been solemly vested by two subdeacons
26.
Tridentine Mass
–
The most widely used Mass liturgy in the world until the introduction of the Mass of Paul VI in 1969, it is celebrated in ecclesiastical Latin. Tridentine is derived from the Latin Tridentinus, related to the city of Tridentum, in 2007, Pope Benedict XVI issued the motu proprio Summorum Pontificum, accompanied by a letter to the worlds bishops authorizing use of the Tridentine Mass and Ritual for competent priests. The Pope stated that the 1962 edition of the Roman Missal is to be considered a form of the Roman Rite, of which the 1970 Mass of Paul VI is the ordinary. Since that is the authorized extraordinary form, some refer to the 1962 Tridentine Mass as the extraordinary form of the Mass. In Masses celebrated without the people, Latin Rite Catholic priests are free to use either the 1962 Tridentine missal or the Ordinary Form missal. These Masses may — observing all the norms of law — also be attended by faithful who, of their own free will, permission to use the Tridentine Mass as parish liturgies may be given by the pastor or rector. In most countries, the used for celebrating the Tridentine Mass was Latin. Episcopal conferences were to decide, with the consent of the Holy See, what parts, if any. Most Old Catholics use the Tridentine Mass, either in the vernacular or in Latin, the Catholic Church uses the term extraordinary form of the Roman Rite Mass among other terms. The most widespread term for the rite, other than Tridentine Mass, is Latin Mass, likewise, the ordinary form of the Roman Rite Mass was promulgated in Latin and can be celebrated in that language. Occasionally the term Gregorian Rite is used when talking about the Tridentine Mass, as is, more frequently, Pope Benedict XVI declared it inappropriate to speak of the versions of the Roman Missal of before and after 1970 as if they were two rites. Rather, he said, it is a matter of a use of one. Traditionalist Catholics, whose characteristic is an attachment to the Tridentine Mass. Standardization was required also in order to prevent the introduction into the liturgy of Protestant ideas in the wake of the Protestant Reformation. Pope St. Pius V accordingly imposed uniformity by law in 1570 with the papal bull Quo primum and he allowed only those rites that were at least 200 years old to survive the promulgation of his 1570 Missal. The Carmelite, Carthusian and Dominican religious orders kept their rites, the rite of Braga, in northern Portugal, seems to have been practically abandoned, since 18 November 1971 that archdiocese authorizes its use only on an optional basis. This ended when Abbot Guéranger and others initiated in the 19th century a campaign to return to the Roman Missal, Pius Vs revision of the liturgy had as one of its declared aims the restoration of the Roman Missal to the original form and rite of the holy Fathers. Due to the limited resources available to his scholars, this aim was in fact not realised
27.
Tapestry
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Tapestry is a form of textile art, traditionally woven on a vertical loom. Tapestry is weft-faced weaving, in all the warp threads are hidden in the completed work. In tapestry weaving, weft yarns are typically discontinuous, the artisan interlaces each coloured weft back and it is a plain weft-faced weave having weft threads of different colours worked over portions of the warp to form the design. Most weavers use a warp thread, such as linen or cotton. The weft threads are usually wool or cotton, but may include silk, gold, silver, the earliest attested form of the word is the Mycenaean Greek
28.
Silk
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Silk is a natural protein fiber, some forms of which can be woven into textiles. The protein fiber of silk is composed mainly of fibroin and is produced by insect larvae to form cocoons. The best-known silk is obtained from the cocoons of the larvae of the mulberry silkworm Bombyx mori reared in captivity, Silk is produced by several insects, but generally only the silk of moth caterpillars has been used for textile manufacturing. There has been research into other types of silk, which differ at the molecular level. Silk is mainly produced by the larvae of insects undergoing complete metamorphosis, Silk production also occurs in Hymenoptera, silverfish, mayflies, thrips, leafhoppers, beetles, lacewings, fleas, flies, and midges. Other types of arthropod produce silk, most notably various arachnids such as spiders, the word silk comes from Old English sioloc, from Greek σηρικός serikos, silken, ultimately from an Asian source. Several kinds of silk, which are produced by caterpillars other than the mulberry silkworm, have been known and used in China, South Asia. However, the scale of production was far smaller than for cultivated silks. Thus, the way to obtain silk suitable for spinning into textiles in areas where commercial silks are not cultivated was by tedious. Commercial silks originate from reared silkworm pupae, which are bred to produce a silk thread with no mineral on the surface. The pupae are killed by either dipping them in boiling water before the adult moths emerge or by piercing them with a needle. These factors all contribute to the ability of the cocoon to be unravelled as one continuous thread. Wild silks also tend to be difficult to dye than silk from the cultivated silkworm. Genetic modification of domesticated silkworms is used to facilitate the production of more types of silk. Silk fabric was first developed in ancient China, the earliest example of silk fabric is from 3630 BC, and it was used as wrapping for the body of a child from a Yangshao culture site in Qingtaicun at Xingyang, Henan. Legend gives credit for developing silk to a Chinese empress, Leizu, because of its texture and lustre, silk rapidly became a popular luxury fabric in the many areas accessible to Chinese merchants. Silk was in demand, and became a staple of pre-industrial international trade. In July 2007, archaeologists discovered intricately woven and dyed silk textiles in a tomb in Jiangxi province, Silk is described in a chapter on mulberry planting by Si Shengzhi of the Western Han
29.
Damask
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Damask is a reversible figured fabric of silk, wool, linen, cotton, or synthetic fibres, with a pattern formed by weaving. Damasks are woven with one warp yarn and one weft yarn, usually with the pattern in warp-faced satin weave, twill damasks include a twill-woven ground or pattern. The production of damask was one of the five basic weaving techniques—the others being tabby, twill, lampas, damasks derive their name from the city of Damascus—in that period a large city active both in trading and in manufacture. Damasks became scarce after the 9th century outside of Islamic Spain, the word damask first appeared in records in a Western European language in the mid-14th century in French. By the 14th century, damasks were being woven on draw looms in Italy, from the 14th to 16th century, most damasks were woven in one colour with a glossy warp-faced satin pattern against a duller ground. Two-colour damasks had contrasting colour warps and wefts, and polychrome damasks added gold, medieval damasks were usually woven in silk, but weavers also produced wool and linen damasks. Modern damasks are woven on computerized Jacquard looms, Damask weaves are commonly produced in monochromatic weaves in silk, linen, or synthetic fibres such as rayon and feature patterns of flowers, fruit, and other designs. The long floats of satin-woven warp and weft threads cause soft highlights on the fabric which reflect light differently according to the position of the observer, Damask weaves appear most commonly in table linens and furnishing fabrics, but they are also used for clothing. The Damask weave is used throughout the fashion industry due to its versatility and high-quality finish. Damask is usually used for mid-to-high-quality garments, meaning the label tends to have a higher definition and a more “expensive” look
30.
Embroidery
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Embroidery is the handicraft of decorating fabric or other materials with needle and thread or yarn. Embroidery may also incorporate materials such as, pearls, beads, quills. Today, embroidery is most often seen on caps, hats, coats, blankets, dress shirts, denim, stockings, Embroidery is available with a wide variety of thread or yarn color. The process used to tailor, patch, mend and reinforce cloth fostered the development of sewing techniques, indeed, the remarkable stability of basic embroidery stitches has been noted, It is a striking fact that in the development of embroidery. There are no changes of materials or techniques which can be felt or interpreted as advances from a primitive to a later, on the other hand, we often find in early works a technical accomplishment and high standard of craftsmanship rarely attained in later times. The art of embroidery has been found world-wide and several examples have been found. Works in China have been dated to the Warring States period, depending on time, location and materials available, embroidery could be the domain of a few experts or a wide-spread, popular technique. This flexibility led to a variety of works, from the royal to the mundane, in 18th century England and its colonies, samplers employing fine silks were produced by the daughters of wealthy families. Embroidery was a marking a girls path into womanhood as well as conveying rank. Conversely, embroidery is also an art, using materials that were accessible to nonprofessionals. Examples include Hardanger from Norway, Merezhka from Ukraine, Mountmellick embroidery from Ireland, Nakshi kantha from Bangladesh and West Bengal, many techniques had a practical use such as Sashiko from Japan, which was used as a way to reinforce clothing. Embroidery was an important art in the Medieval Islamic world, the 17th century Turkish traveler Evliya Çelebi called it the craft of the two hands. Because embroidery was a sign of social status in Muslim societies. Craftsmen embroidered items with gold and silver thread, Embroidery cottage industries, some employing over 800 people, grew to supply these items. Taste for fine material has become general, and the drapery of embroidered fabrics used at feasts surpasses every description. The development of embroidery and its mass production came about in stages in the Industrial Revolution. The earliest machine embroidery used a combination of machine looms and teams of women embroidering the textiles by hand and this was done in France by the mid-1800s. The manufacture of machine-made embroideries in St. Gallen in eastern Switzerland flourished in the half of the 19th century
31.
Catholic Encyclopedia
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The first volume appeared in March 1907 and the last three volumes appeared in 1912, followed by a master index volume in 1914 and later supplementary volumes. It was designed to give its readers full and authoritative information on the cycle of Catholic interests, action. The Catholic Encyclopedia was published by the Robert Appleton Company, a company incorporated at New York in February 1905 for the express purpose of publishing the encyclopedia. The five members of the encyclopedias Editorial Board also served as the directors of the company, in 1912 the companys name was changed to The Encyclopedia Press. Publication of the volumes was the sole business conducted by the company during the projects lifetime. The encyclopedia was designed to serve the Roman Catholic Church, concentrating on information related to the Church and it records the accomplishments of Catholics and others in nearly all intellectual and professional pursuits, including artists, educators, poets and scientists. The volumes came out sequentially the first two in 1907 and the last three in 1912, The editors had their first editorial meeting at the office of The Messenger, on West 16th Street, New York City. The text received a nihil obstat from an official censor, Remy Lafort, on November 1,1908 and this review process was presumably accelerated by the reuse of older authorized publications. A first supplement was published in 1922, a supplement in nine loose-leaf sections was published by The Gilmary Society between 1950 and 1958. In 1912, a special completely illustrated commemorative volume was awarded to patrons who contributed to the start of the enterprise by buying multiple encyclopedia sets early on. The encyclopedia was later updated under the auspices of The Catholic University of America and a 17-volume New Catholic Encyclopedia was first published in 1967, and then in 2002. The Catholic Encyclopedia and its makers states that, The work is entirely new, the editors have insisted that the articles should contain the latest and most accurate information to be obtained from the standard works on each subject. Those who wrote new articles in English include Anthony Maas and Herbert Thurston, under United States copyright law, all works published in the United States before 1923 are in the public domain. Knight founded the website New Advent to house the undertaking, volunteers from the United States, Canada, France, and Brazil helped in the transcription of the original material. The site went online in 1995, and transcription work ended in 1997, in 2007, Catholic Answers published a watermarked version derived from page scans. This version has since replaced with a transcription of the Encyclopedia similar to that found at the New Advent website. The Catholic Answers transcription, however, is a transcription of the original text, whereas the New Advent version at times modernizes certain words. Other scanned copies of the 1913 Encyclopedia are available on Google Books, at the Internet Archive, wikisource also hosts a transcription project backed by the scans hosted at Commons
32.
Pope Boniface III
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Pope Boniface III was the Pope from 19 February 607 to his death on 12 November that same year. Despite his short time as Pope he made a significant contribution to the organization of the Catholic Church, the son of John Cataadioce, he was of Roman extraction. As a deacon, Boniface had impressed Pope Gregory I, who described him as a man of tried faith and character and this was to be a significant time in his life and helped to shape his short but eventful papacy. As apocrisarius he had the ear of Emperor Phocas and was held in esteem by him and this was to prove important when he was instructed by Pope Gregory to intercede with Emperor Phocas on behalf of Bishop Alcison of Cassiope on the island of Corcyra. Alcison found his position as bishop being usurped by Bishop John of Euria in Epirus, John, having found himself safe on Corcyra, was not content to serve under Bishop Alcison, instead he set about trying to usurp his episcopal authority. Normally this behaviour would not have been tolerated, but Emperor Phocas was sympathetic to Bishop John, Alcison appealed to Pope Gregory, who left the problem to Boniface to resolve. In a stroke of genius, Boniface managed to reconcile all the parties while still retaining the confidence of the Emperor. On the death of Pope Sabinian in February 606, Boniface was elected his successor, there is much debate over why there was such a long interregnum. Some authorities believe that it was to allow Boniface to complete his work in Constantinople, Boniface himself is thought to have insisted on the elections being free and fair and may have refused to take up the papacy until convinced that they had been. This view is given credence by his actions on being consecrated to the office of Pope and he made two significant changes to papal selections. The first was the enacting of a decree forbidding anyone during the lifetime of a pope to discuss the appointment of his successor under pain of excommunication, the second change established that no steps could be taken to provide for a papal successor until three days after a popes burial. This suggests that he was serious in his desire to keep papal elections free and his other notable act resulted from his close relationship with Emperor Phocas. He sought and obtained a decree from Phocas which restated that the See of Blessed Peter the Apostle should be the head of all the Churches, Boniface III was buried in St. Peters Basilica, Rome, on 12 November 607. Byzantine Rome and the Greek Popes, Eastern influences on Rome and this article incorporates text from a publication now in the public domain, Herbermann, Charles, ed. Pope Boniface III
33.
Episcopal Church (United States)
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The Episcopal Church is the United States-based member church of the worldwide Anglican Communion. The current presiding bishop of the Episcopal Church is Michael Bruce Curry, in 2014, the Episcopal Church had 1,956,042 baptized members. In 2011, it was the nations 14th largest denomination, in 2015, Pew Research estimated that 1.2 percent of the adult population in the United States, or 3 million people, self-identify as mainline Episcopalians/Anglicans. The Episcopal Church describes itself as Protestant, yet Catholic, the Episcopal Church is an apostolic church, tracing its bishops back to the apostles via holy orders. The Book of Common Prayer, a collection of traditional rites, blessings, liturgies, the Episcopal Church was active in the Social Gospel movement of the late 19th and early 20th centuries. Since the 1960s and 1970s, the church has pursued a more liberal course. It has opposed the death penalty and supported the civil rights movement, some of its leaders and priests are known for marching with influential civil rights demonstrators such as Martin Luther King Jr. The Church calls for the legal equality of gay and lesbian people. Due to the process of editing or making additions to the Prayer Book, the BCP still describes marriage as being the union of a man. The Episcopal Church ordains women and LGBT people to the priesthood, the diaconate, in 2003, Gene Robinson was the first non-celibate openly gay person ordained as a bishop in documented Christian history. There are two names of the Episcopal Church specified in its constitution, The Protestant Episcopal Church in the United States of America. The latter is the commonly used name. In other languages, an equivalent is used, until 1964, the only official name in use was The Protestant Episcopal Church in the United States of America. In the 19th century, High Church members advocated changing the name and they were opposed by the churchs evangelical wing, which felt that the Protestant Episcopal label accurately reflected the Reformed character of Anglicanism. After 1877, alternative names were proposed and rejected by the General Convention. A commonly proposed alternative was the American Catholic Church, by the 1960s, opposition to dropping the word Protestant had largely subsided. The 66th General Convention voted in 1979 to use the name The Episcopal Church in the Oath of Conformity of the Declaration for Ordination, the evolution of the name can be seen in the churchs Book of Common Prayer. The alternate name The Episcopal Church in the United States of America has never been a name of the church but is commonly seen in English
34.
Lutheranism
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Lutheranism is a major branch of Protestant Christianity which identifies with the theology of Martin Luther, a German friar, ecclesiastical reformer and theologian. Luthers efforts to reform the theology and practice of the Catholic Church launched the Protestant Reformation in the German-speaking territories of the Holy Roman Empire. Lutheranism advocates a doctrine of justification by grace alone through faith alone on the basis of Scripture alone and this is in contrast to the belief of the Catholic Church, defined at the Council of Trent, concerning authority coming from both the Scriptures and Tradition. In addition, Lutheranism accepts the teachings of the first seven ecumenical councils of the undivided Christian Church, unlike Calvinism, Lutherans retain many of the liturgical practices and sacramental teachings of the pre-Reformation Church, with a particular emphasis on the Eucharist, or Lords Supper. Lutheran theology differs from Reformed theology in Christology, the purpose of Gods Law, the grace, the concept of perseverance of the saints. Today, Lutheranism is one of the largest denominations of Protestantism, with approximately 80 million adherents, it constitutes the third most common Protestant denomination after historically Pentecostal denominations and Anglicanism. The Lutheran World Federation, the largest communion of Lutheran churches, Other Lutheran organizations include the International Lutheran Council and the Confessional Evangelical Lutheran Conference, as well as independent churches. The name Lutheran originated as a term used against Luther by German Scholastic theologian Dr. Johann Maier von Eck during the Leipzig Debate in July 1519. Eck and other Catholics followed the practice of naming a heresy after its leader. Martin Luther always disliked the term Lutheran, preferring the term Evangelical, which was derived from euangelion, the followers of John Calvin, Huldrych Zwingli, and other theologians linked to the Reformed tradition also began to use that term. To distinguish the two groups, others began to refer to the two groups as Evangelical Lutheran and Evangelical Reformed. As time passed by, the word Evangelical was dropped, Lutherans themselves began to use the term Lutheran in the middle of the 16th century, in order to distinguish themselves from other groups such as the Philippists and Calvinists. In 1597, theologians in Wittenberg defined the title Lutheran as referring to the true church, Lutheranism has its roots in the work of Martin Luther, who sought to reform the Western Church to what he considered a more biblical foundation. Lutheranism spread through all of Scandinavia during the 16th century, as the monarch of Denmark–Norway, through Baltic-German and Swedish rule, Lutheranism also spread into Estonia and Latvia. Since 1520, regular Lutheran services have been held in Copenhagen, under the reign of Frederick I, Denmark-Norway remained officially Catholic. Although Frederick initially pledged to persecute Lutherans, he adopted a policy of protecting Lutheran preachers and reformers. During Fredericks reign, Lutheranism made significant inroads in Denmark, at an open meeting in Copenhagen attended by the king in 1536, the people shouted, We will stand by the holy Gospel, and do not want such bishops anymore. Fredericks son Christian was openly Lutheran, which prevented his election to the throne upon his fathers death, however, following his victory in the civil war that followed, in 1537 he became Christian III and advanced the Reformation in Denmark-Norway
35.
Russian Orthodox Church
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The Russian Orthodox Church, alternatively legally known as the Moscow Patriarchate, is one of the autocephalous Eastern Orthodox churches, in full communion with other Eastern Orthodox patriarchates. The Primate of the ROC is the Patriarch of Moscow and all Rus and it also exercises ecclesiastical jurisdiction over the autonomous Church of Japan and the Orthodox Christians resident in the Peoples Republic of China. The ROC branches in Belarus, Estonia, Latvia, Moldova and Ukraine since the 1990s enjoy various degrees of self-government, in Ukraine, ROC has tensions with schismatic groups supported by the current government, while it enjoys the position of numerically dominant religious organisation. The ROC should also not be confused with the Russian Orthodox Church Outside Russia, headquartered in New York, New York, the two Churches reconciled on May 17,2007, the ROCOR is now a self-governing part of the Russian Orthodox Church. According to one of the legends, Andrew reached the location of Kiev. The spot where he erected a cross is now marked by St. Andrews Cathedral. By the end of the first millennium AD, eastern Slavic lands started to come under the influence of the Eastern Roman Empire. There is evidence that the first Christian bishop was sent to Novgorod from Constantinople either by Patriarch Photius or Patriarch Ignatios, by the mid-10th century, there was already a Christian community among Kievan nobility, under the leadership of Byzantine Greek priests, although paganism remained the dominant religion. Princess Olga of Kiev was the first ruler of Kievan Rus′ to convert to Christianity and her grandson, Vladimir of Kiev, made Rus officially a Christian state. The Kievan church was a metropolitanate of the Patriarchate of Constantinople and the Ecumenical patriarch appointed the metropolitan, who usually was a Greek. The Metropolitans residence was located in Kiev itself, the capital of the medieval Rus state. Following the tribulations of the Mongol invasion, the Russian Church was pivotal in the survival, despite the politically motivated murders of Mikhail of Chernigov and Mikhail of Tver, the Mongols were generally tolerant and even granted tax exemption to the Church. Such holy figures as Sergius of Radonezh and Metropolitan Alexis helped the country to withstand years of Tatar oppression, the Trinity monastery founded by Sergius of Radonezh became the setting for the flourishing of spiritual art, exemplified by the work of Andrey Rublev, among others. The followers of Sergius founded four hundred monasteries, thus extending the geographical extent of the Grand Duchy of Moscow. However, the Moscow Prince Vasili II rejected the act of the Council of Florence brought to Moscow by Isidore in March 1441, Isidore was in the same year removed from his position as an apostate and expelled from Moscow. The Russian metropolitanate remained effectively vacant for the few years due largely to the dominance of Uniates in Constantinople then. In December 1448, Jonas, a Russian bishop, was installed by the Council of Russian bishops in Moscow as Metropolitan of Kiev and All Russia without the consent from Constantinople. Subsequently, there developed a theory in Moscow that saw Moscow as the Third Rome, the successor to Constantinople
36.
Divine Liturgy
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Divine Liturgy is the Eucharistic service of the Byzantine Rite which is the Rite of the The Great Church of Christ and was developed from the Antiochene Rite of Christian liturgy. As such, it is used in the Eastern Orthodox and Eastern Catholic Churches, Armenian Christians, both of the Armenian Apostolic Church and of the Armenian Catholic Church, use the same term. Some Oriental Orthodox employ the term holy offering for their Eucharistic liturgies instead, the term is sometimes applied also to Roman Rite Eucharistic liturgies, though the term Mass is more commonly used there. In Eastern traditions, those of the Eastern Catholic and Orthodox Churches, the Divine Liturgy is seen as transcending time, all believers are believed to be united in worship in the Kingdom of God along with departed Saints and the celestial Angels. To this end, everything in the Liturgy is seen as symbolic, yet also not just merely symbolic, according to Eastern tradition and belief, the Liturgys roots go back to Jewish worship and the adaptation of Jewish worship by Early Christians. This can be seen in the first parts of the Liturgy termed the Liturgy of the Catechumens that includes reading of scriptures and, the latter half was added based on the Last Supper and the first Eucharistic celebrations by Early Christians. Each Liturgy has its differences from others, but most are similar to each other with adaptations based on tradition, purpose, culture. The Divine Liturgy of St. Basil the Great, used on the 5 Sundays of Great Lent, on the eves of the Nativity and Theophany, and on Holy Thursday and Holy Saturday, it is celebrated as a vesperal liturgy. In some traditions, Saint Basils Liturgy is also celebrated on the Exaltation of the Life-giving Cross on September 14, all together, St. Basils liturgy is celebrated 10 times out of the liturgical year. The Divine Liturgy of the Presanctified Gifts, is used during Great Lent on Wednesdays, Fridays, and a handful of other occasions, and also on the first three days of Holy Week. Nowadays it is celebrated as a vesperal liturgy, the Liturgy of the Faithful has no Anaphora. It is traditionally attributed to St. Gregory the Dialogist, although some believe it originated with Patriarch Severus of Antioch. The Liturgy of Saint Mark was also observed in the Orthodox Patriarchate of Alexandria on at least that Saints day until recent times. As numbers in a diocese increased dramatically the bishop as presiding over the Eucharistic assembly appointed presbyters as celebrant in the local community, still, the Church is understood in Eastern Orthodoxy not in terms of the presbyter, but the diocesan bishop. When the latter is present, he is chief celebrant, phrases and hymns are also added. The hierarch commemorates his hierarch demonstrating unity with the greater Orthodox community, note, Psalms are numbered according to the Greek Septuagint. For the Hebrew Masoretic numbering that is familiar in the West. The format of Divine Liturgy is fixed, although the specific readings and hymns vary with season, in modern times, this restriction applies only to Holy Communion — reception of the sacrament of holy communion
37.
Antimins
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The Antimins, is one of the most important furnishings of the altar in many Eastern Christian liturgical traditions. A small relic of a martyr is sewn into it and it is not permitted to celebrate the Eucharist without an antimins. The antimins is kept in the centre of the Holy Table and is unfolded only during the Divine Liturgy, at the end of the Liturgy, the antimins is folded in thirds, and then in thirds again, so that when it is unfolded the creases form a cross. A flattened natural sponge is also kept inside the antimins, which is used to collect any crumbs which fall onto the Holy Table. When the antimins and eileton are folded, the Gospel Book is laid on top of them, the antimins must be consecrated and signed by a bishop. The antimins, together with the remain the property of the bishop. It is, in effect, a licence to hold divine services, were a bishop to withdraw his permission to serve the Mysteries, he would do so by taking the antimins. The antimins may also function as an altar, in that a priest may celebrate the Eucharist on it in the absence of a properly consecrated altar. In emergencies, war and persecution, the antimins thus serves an important pastoral need. At the Divine Liturgy, during the Ektenias that precede the Great Entrance, the eileton is opened fully, after the Entrance, the chalice and diskos are placed on the antimins and the Gifts are consecrated. The antimins remains unfolded until after all have received Holy Communion and the chalice and diskos are taken back to the Prothesis. The deacon must very carefully inspect the antimins to be there are no crumbs left on it, and then it is folded up, the eileton is folded. A wooden tablet, the ţablîtho, is the equivalent of the antimins in the churches of Syriac tradition. However, it is no longer used by the Antiochian Orthodox Church or the Assyrian Church of the East, in the Ethiopian Tawahedo Church, the tâbot is functionally similar to the tablitho. However, this word is used in the Geez language to describe the Ark of the Covenant. The Ark is symbolically represented by the manbara tâbôt, a casket that sits on the altar, in the Coptic Orthodox church, a wooden tablet, the maqta‘ or al-lawh al-khashab, is the liturgical equivalent of the antimins in contemporary usage. Usually it is decorated with a cross and bears letters in Coptic which signify Jesus Christ Son of God in the four squares between the arms of the cross
38.
Eastern Orthodox Church
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The Eastern Orthodox Church teaches that it is the One, Holy, Catholic and Apostolic Church established by Jesus Christ in his Great Commission to the apostles. It practices what it understands to be the original Christian faith, the Eastern Orthodox Church is a communion of autocephalous churches, each typically governed by a Holy Synod. It teaches that all bishops are equal by virtue of their ordination, prior to the Council of Chalcedon in AD451, the Eastern Orthodox had also shared communion with the Oriental Orthodox churches, separating primarily over differences in Christology. Eastern Orthodoxy spread throughout the Roman and later Eastern Roman Empires and beyond, playing a prominent role in European, Near Eastern, Slavic, and some African cultures. As a result, the term Greek Orthodox has sometimes used to describe all of Eastern Orthodoxy in general. However, the appellation Greek was never in use and was gradually abandoned by the non-Greek-speaking Eastern Orthodox churches. Its most prominent episcopal see is Constantinople, there are also many in other parts of the world, formed through immigration, conversion and missionary activity. The official name of the Eastern Orthodox Church is the Orthodox Catholic Church and it is the name by which the church refers to itself in its liturgical or canonical texts, in official publications, and in official contexts or administrative documents. Orthodox teachers refer to the Church as Catholic and this name and longer variants containing Catholic are also recognized and referenced in other books and publications by secular or non-Orthodox writers. The common name of the Church, Eastern Orthodox Church, is a shortened practicality that helps to avoid confusions in casual use, for this reason, the eastern churches were sometimes identified as Greek, even before the great schism. After 1054, Greek Orthodox or Greek Catholic marked a church as being in communion with Constantinople and this identification with Greek, however, became increasingly confusing with time. Missionaries brought Orthodoxy to many regions without ethnic Greeks, where the Greek language was not spoken. Today, many of those same Roman churches remain, while a large number of Orthodox are not of Greek national origin. Eastern, then, indicates the element in the Churchs origin and development, while Orthodox indicates the faith. While the Church continues officially to call itself Catholic, for reasons of universality, the first known use of the phrase the catholic church occurred in a letter written about 110 AD from one Greek church to another. Quote of St Ignatius to the Smyrnaeans, Wheresoever the bishop shall appear, there let the people be, even as where Jesus may be, thus, almost from the very beginning, Christians referred to the Church as the One, Holy, Catholic and Apostolic Church. The Orthodox Church claims that it is today the continuation and preservation of that same Church, a number of other Christian churches also make a similar claim, the Roman Catholic Church, the Anglican Communion, the Assyrian Church and the Oriental Orthodox Churches. The Church of England separated from the Roman Catholic Church, not directly from the Orthodox Church, the depth of this meaning in the Orthodox Church is registered first in its use of the word Orthodox itself, a union of Greek orthos and doxa
39.
Eastern Catholic
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The Melkite and Italo-Greek churches also have claims of perpetual communion. Full communion constitutes mutual sacramental sharing between the Eastern Catholic Churches and the Latin Church, including Eucharistic intercommunion, notably, Eastern Catholic churches have different traditions concerning clerical celibacy than the Latin Church, in general, Eastern Catholic Churches allow the ordination of married men as priests. Eastern Catholic churches have their origins in the Middle East, East Africa, Eastern Europe, Latin Catholics in the Middle East, on the other hand, are traditionally served by the Latin Patriarchate of Jerusalem. The Eastern Catholic churches are instead distinct particular churches sui iuris, although maintain full, there are different meanings of the word rite. Apart from its reference to the patrimony of a particular church. The rites treated in CCEO, unless stated, are those that arise from the Alexandrian, Antiochene. The Second Vatican Council spoke of Eastern Catholic Churches as particular Churches or rites, in 1999, the United States National Conference of Catholic Bishops stated, We have been accustomed to speaking of the Latin Rite or the Eastern Rites to designate these different Churches. Canon 112 of the Code of Canon Law uses the phrase autonomous ritual Churches to designate the various Churches, and a writer in a periodical of January 2006 declared, The Eastern Churches are still mistakenly called Eastern-rite Churches, a reference to their various liturgical histories. They are most properly called Eastern Churches, or Eastern Catholic Churches, however, the term rite continues to be used. The 1983 CIC forbids a Latin bishop to ordain, without permission of the Holy See, Pope Benedict XVI wrote, in his 2007 motu proprio Summorum Pontificum, that any Catholic priest of the Latin rite, under certain conditions, may use either edition of the Roman Missal. The term Uniat or Uniate applies to Eastern Catholic churches previously part of Eastern or Oriental Orthodox churches or of the Assyrian Church of the East. The term is considered to have a derogatory connotation, though it was occasionally used by Latin. Official Catholic documents no longer use the due to its perceived negative overtones. According to John Erickson of Saint Vladimirs Orthodox Theological Seminary, The term uniate itself, Eastern Rite Catholic also was no longer in vogue because it might suggest that the Catholics in question differed from Latins only in the externals of worship. The Second Vatican Council affirmed rather that Eastern Catholics constituted churches whose vocation was to provide a bridge to the churches of the East. Communion between Christian churches has been broken over matters of faith, whereby each side accused the other of heresy or departure from the true faith, communion has been broken also because of disagreement about questions of authority or the legitimacy of the election of a particular bishop. In these latter cases each side accused the other of schism, Major breaches of communion, In 431 the Churches that accepted the teaching of the Council of Ephesus classified as heretics those who rejected the Councils statements. The Church of the East, which was mainly under the Sassanid Empire and it later experienced a period of great expansion in Asia before collapsing after the Mongol invasion of the Middle East in the 14th century
40.
Church Slavonic
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The language also occasionally appears in the services of the Orthodox Church in America. It was also used by the Orthodox Churches in Romanian lands until the late 17th and early 18th centuries, attestation of Church Slavonic traditions appear in Early Cyrillic and Glagolitic script. Glagolitic has nowadays fallen out of use, though both scripts were used from the earliest attested period, the first Church Slavonic printed book was the Missale Romanum Glagolitice in angular Glagolitic, followed shortly by five Cyrillic liturgical books printed in Kraków in 1491. In recent centuries, however, Church Slavonic was fully replaced by local languages in the non-Slavic countries, even in some of the Slavic Orthodox countries, the modern national language is now used for liturgical purposes to a greater or lesser extent. Nevertheless, the Russian Orthodox Church, which contains half of all Orthodox believers. Church Slavonic language is actually a set of at least four different dialects, the most widespread recension, Russian, has, in turn, several local sub-dialects with slightly different pronunciations. For the list and descriptions of extinct recensions, see article Old Church Slavonic language, the Russian recension of New Church Slavonic is the language of books since the second half of the 17th century. It generally uses traditional Cyrillic script, however, certain texts can be printed in modern alphabets with the spelling adapted to rules of local languages, before the eighteenth century, Church Slavonic was in wide use as a general literary language in Russia. Although it was never spoken per se outside church services, members of the priesthood, poets, during the seventeenth and eighteenth centuries, it was gradually replaced by the Russian language in secular literature and was retained for use only in church. Although as late as the 1760s, Lomonosov argued that Church Slavonic was the high style of Russian, during the nineteenth century within Russia. Elements of Church Slavonic style may have survived longest in speech among the Old Believers after the late-seventeenth century schism in the Russian Orthodox Church, Russian has borrowed many words from Church Slavonic. While both Russian and Church Slavonic are Slavic languages, some early Slavic sound combinations evolved differently in each branch. As a result, the borrowings into Russian are similar to native Russian words, since the Russian Romantic era and the corpus of work of the great Russian authors, the relationship between words in these pairs has become traditional. In Russia, Church Slavonic is pronounced in the way as Russian, with some exceptions, Church Slavonic features okanye and yekanye. That is, о and е in unstressed positions are always read as and ~ respectively, there should be no de-voicing of final consonants, although in practice there often is. The letter е is never read as ё ~, the letter Γ can traditionally be read as voiced fricative velar sound, however, occlusive is also possible and legal since the 20th century. When unvoiced, it becomes, this has influenced the Russian pronunciation of Бог as Boh, the adjective endings -аго/-его/-ого/-яго are pronounced as written, whereas Russian -его/-ого are pronounced with instead of. In Serbia, Church Slavonic is generally pronounced according to the Russian model, the medieval Serbian recension of Church Slavonic was gradually replaced by the Russian recension since the early eighteenth century
41.
Consecration
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Consecration is the solemn dedication to a special purpose or service, usually religious. The word consecration literally means association with the sacred, persons, places, or things can be consecrated, and the term is used in various ways by different groups. A synonym for to consecrate is to sanctify, a distinct antonym is to desecrate, consecration is used in the Catholic Church as the setting apart for the service of God of both persons and objects. The ordination of a new bishop is called a consecration. While the term episcopal ordination is now common, consecration was the preferred term from the Middle Ages through the period including the Second Vatican Council. The Vatican II document Constitution on the Sacred Liturgy n.76 states, Both the ceremonies, the address given by the bishop at the beginning of each ordination or consecration may be in the mother tongue. When a bishop is consecrated, the laying of hands may be done by all the bishops present, the life of those who enter religious institutes and similar institutes is also described as Consecrated life. The rite of consecration of virgins can be traced back at least to the fourth century, by the time of the Second Vatican Council, the bestowal of the consecration was limited to cloistered nuns only. The Council directed that this should be revised, two similar versions were prepared, one for women living in monastic orders, another for consecrated virgins living in the world. An English translation of the rite for those living in the world is available on the web site of the United States Association of Consecrated Virgins, Chrism, an anointing oil, is olive oil consecrated by a bishop. Objects such as patens and chalices, used for the Sacrament of the Eucharist, also used to be consecrated by a bishop, using chrism. Before a new priest is ordained, the day there is a vigil. A more solemn rite exists for what used to be called the consecration of an altar, the rite is now called the dedication. Since it would be contradictory to dedicate to the service of God a mortgage-burdened building, to consecrate the bread and wine, the priest speaks the Words of Institution. It can also be used to describe the change of the bread and wine into the Body, the Chrism used at Chrismation and the Antimension placed on the Holy Table are also said to be consecrated. A person may be consecrated for a role within a religious hierarchy. In particular, the ordination of a bishop is called a consecration. In churches that follow the doctrine of succession, the bishops who consecrate a new bishop are known as the consecrators
42.
Epitaphios (liturgical)
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The Epitaphios is a Christian religious icon, typically consisting of a large, embroidered and often richly adorned cloth. It is used during the services of Good Friday and Holy Saturday in the Eastern Orthodox Churches, as well as those Eastern Catholic Churches. It also exists in painted or mosaic form, on wall or panel, armenian Orthodox have also the tradition of the epitaphios. Their celebration on this day is called Taghman Kark, the word Epitáphios is composite, from the Greek ἐπί, epí, on or upon, and τάφος, táphos, grave or tomb. In Greek the word has, inter alia, the meaning of both the English epitaph and the one presented here, the latter having been acquired during the Christian period. The icon depicts Christ after he has removed from the cross, lying supine. The scene is taken from the Gospel of St. John, shown around him, and mourning his death, may be his mother, John the beloved disciple, Joseph of Arimathea, and Mary Magdalene, as well as angels. Nicodemus and others may also be depicted, often the Four Evangelists will be shown in the corners. Sometimes, the body of Christ appears alone, except for angels, the oldest surviving embroidered icon, of about 1200 is in this form. The equivalent subjects in the West are called the Anointing of Christs body, or Lamentation of Christ, or the Pietà, the image may be embroidered or painted on fabric or some other substrate, which is then mounted in a wide cloth border often edged in gold fringe. The Epitaphios is used on the last two days of Holy Week in the Byzantine rite, as part of the marking the death. It is then placed on the Holy Table, where it remains throughout the Paschal season, prior to the Apokathelosis, Vespers on the afternoon of Great Friday, the priest and deacon will place the Epitaphios on the Holy Table. The priest may also anoint the Epitaphios with perfumed oil, a chalice veil and the Gospel Book is placed on top of the Epitaphios. This may be either the large Gospel Book used at the Divine Liturgy, the soma is wrapped in a white cloth and taken into the sanctuary. The Gospel Book is laid on top of the epitaphios, in some Greek churches, an elaborately carved canopy, called a kouvouklion, stands over the Epitaphios. This bier or catafalque represents the Tomb of Christ, and is made of wood, on Good Friday morning, the bier is decorated with spring flowers, mostly white, red, and purple, until it is covered by the flowers in its entirety. The Tomb is often sprinkled with flower petals and rosewater, decorated with candles, the bells of the church are tolled, and in traditionally Orthodox countries, flags are lowered to half-mast. Then the priest and faithful venerate the Epitaphios as the choir chants hymns, in Slavic churches, the service of Compline will be served next, during which a special Canon will be chanted which recalls the lamentations of the Theotokos
43.
Body of Christ
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It may also refer to Christs post-resurrection body in Heaven. There are significant differences in how Christians understand the term as used by Christ at the Last Supper, for some it may be symbolic, for others it becomes a more literal or mystical understanding. As used by Saint Paul in the Pauline epistles it refers to the Christian Church as a group of believers, the Church teachings refer to this change as one of the substance or transubstantiation. It rejects the term consubstantiation, which suggests that the substance or reality of the remains after the consecration. At the same time, the Church holds that all that can be examined directly or by scientific investigation – what in philosophy are called the accidents – remains quite unchanged. In the Roman Rite, the priest or other minister who gives the consecrated host to a communicant says, The body of Christ, indicating what is held to be the reality of what is given. Since the consecrated bread is believed to be the body of Christ and sacred and this is primarily for the purpose of taking Communion to the sick, but also to serve as a focal point for private devotion and prayer. On appropriate occasions, there may be public Eucharistic adoration, the Eastern Orthodox Church also believes that the Eucharistic elements of bread and wine become the actual body and blood of Christ. Historically, various Protestant theologians expressed different opinions regarding the Eucharist, in contrast to Zwingli, Martin Luther reasoned that because divinity involves omnipresence, the body of Christ can be present in the Eucharist because of its participation in the divine nature. A long debate took place between Luther and Zwingli on the issue of omnipresence, with providing a variety of theological and biblical arguments to support his view. In current Lutheran teachings, the Body of Christ is used in a similar form to the Catholic teachings. For the Lutheran, the Body of Christ is the title of the bread in the Eucharist. It is also said in the Words of Institution – see Luthers Small Catechism, a similar teaching is taught in various Methodist churches. John Calvin disagreed with Luthers reasoning about omnipresence and, like Zwingli, Calvin stated that Christs body was present in the first Eucharist during the Last Supper, but was thereafter in heaven. Melanchton was accused of supporting Calvin, and the debates between the various groups eventually caused a rift between the followers of Luther and Zwingli. For as the body is one, and hath many members, for by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit. For the body is not one member, but many, —1 Corinthians 12, 12-14 The first meaning that Catholics attach to the expression Body of Christ is the Catholic Church. In the same passage, it also quotes Saint Augustine, Let us rejoice then and give thanks that we have not only Christians
44.
Church of the Holy Sepulchre
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The Church of the Holy Sepulchre is a church in the Christian Quarter of the Old City of Jerusalem, a few steps away from the Muristan. The tomb is enclosed by the 18th-century shrine, called the Aedicule, within the church proper are the last four Stations of the Via Dolorosa, representing the final episodes of Jesus Passion. The main denominations sharing property over parts of the church are the Greek Orthodox, Armenian Orthodox and Roman Catholic, and to a lesser degree the Egyptian Copts, Syriacs and Ethiopians. According to Eusebius of Caesarea, the Roman emperor Hadrian in the 2nd century AD built a dedicated to the goddess Venus in order to bury the cave in which Jesus had been buried. The first Christian emperor, Constantine the Great, ordered in about 325/326 that the temple be replaced by a church, during the building of the Church, Constantines mother, Helena, is believed to have rediscovered the tomb. Socrates Scholasticus, in his Ecclesiastical History, gives a description of the discovery. The remains are enveloped by a marble sheath placed some 500 years before to protect the ledge from Ottoman attacks. However, there are several thick window wells extending through the marble sheath and they appear to reveal an underlying limestone rock, which may be part of the original living rock of the tomb. The church was starting in 325/326, and was consecrated on 13 September 335. From pilgrim reports it seems that the housing the tomb of Jesus was freestanding at first. Each year, the Eastern Orthodox Church celebrates the anniversary of the consecration of the Church of the Resurrection on 13 September and this building was damaged by fire in May of 614 when the Sassanid Empire, under Khosrau II, invaded Jerusalem and captured the True Cross. In 630, the Emperor Heraclius restored it and rebuilt the church after recapturing the city, after Jerusalem came under Arab rule, it remained a Christian church, with the early Muslim rulers protecting the citys Christian sites. A story reports that the Caliph Umar ibn al-Khattab visited the church and stopped to pray on the balcony and he feared that future generations would misinterpret this gesture, taking it as a pretext to turn the church into a mosque. Eutychius added that Umar wrote a decree prohibiting Muslims from praying at this location, the building suffered severe damage due to an earthquake in 746. Early in the century, another earthquake damaged the dome of the Anastasis. The damage was repaired in 810 by Patriarch Thomas, in the year 841, the church suffered a fire. In 935, the Orthodox Christians prevented the construction of a Muslim mosque adjacent the Church, in 938, a new fire damaged the inside of the basilica and came close to the rotunda. In 966, due to a defeat of Muslim armies in the region of Syria, the doors and roof were burnt, and the Patriarch John VII was murdered
Schulte, Augustin Joseph (1907), "Altar-Cloths", in Herbermann, Charles, Catholic Encyclopedia, 1, New York: Robert Appleton Company
Schulte, Augustin Joseph (1907), "
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