1.
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
2.
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
3.
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
4.
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
5.
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
6.
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
7.
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
8.
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
9.
Stigmata
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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
10.
Jesus
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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
11.
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
12.
Veil
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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
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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