1.
Clergy
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Clergy are some of the main and important formal leaders within certain religions. The roles and functions of clergy vary in different religious traditions but these usually involve presiding over specific rituals, some of the terms used for individual clergy are cleric, clergyman, clergywoman, clergyperson and churchman. In Islam, a leader is often known formally or informally as an imam, mufti. In Jewish tradition, a leader is often a rabbi or hazzan. Cleric comes from the ecclesiastical Latin clericus, for belonging to the priestly class. This is from the Ecclesiastical Greek clericus, meaning appertaining to an inheritance, Clergy is from two Old French words, clergié and clergie, which refer to those with learning and derive from Medieval Latin clericatus, from Late Latin clericus. Clerk, which used to mean one ordained to the ministry, in the Middle Ages, reading and writing were almost exclusively the domain of the priestly class, and this is the reason for the close relationship of these words. Now, the state is tied to reception of the diaconate. Minor Orders are still given in the Eastern Catholic Churches, and it is in this sense that the word entered the Arabic language, most commonly in Lebanon from the French, as kleriki meaning seminarian. This is all in keeping with Eastern Orthodox concepts of clergy, which include those who have not yet received, or do not plan to receive. A priesthood is a body of priests, shamans, or oracles who have religious authority or function. Buddhist clergy are often referred to as the Sangha. This diversity of monastic orders and styles was originally one community founded by Gautama Buddha during the 5th century BC living under a set of rules. The interaction between Buddhism and Tibetan Bon led to a uniquely Tibetan Buddhism, within which various sects, similarly, the interaction between Indian Buddhist monks and Chinese Confucian and Taoist monks from c200-c900AD produced the distinctive Chan Buddhism. In these ways, manual labour was introduced to a practice where monks originally survived on alms, layers of garments were added where originally a single thin robe sufficed and this adaptation of form and roles of Buddhist monastic practice continued after the transmission to Japan. For example, monks took on administrative functions for the Emperor in particular secular communities, again, in response to various historic attempts to suppress Buddhism, the practice of celibacy was relaxed and Japanese monks allowed to marry. This form was then transmitted to Korea, during later Japanese occupation, as these varied styles of Buddhist monasticism are transmitted to Western cultures, still more new forms are being created. This broad difference in approach led to a schism among Buddhist monastics in about the 4th century BCE
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.
Altar bell
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In the Latin Rite of the Catholic Church, in Lutheranism, in Methodism, and in the Anglican Communion, an altar or sanctus bell is typically a small hand-held bell or set of bells. The primary reason for the use of bell is to create a joyful noise to the Lord as a way to give thanks for the miracle taking place atop the Altar of Sacrifice. An ancillary function of the bell is to focus the attention of those attending the Mass that an event is taking place on the altar. A little before the Consecration, when appropriate, a server rings a bell as a signal to the faithful, according to local custom, the server also rings the bell as the priest shows the host and then the chalice. They also prescribed a triple ringing of the bell at each showing of the consecrated elements, on 10 September 1898, the Congregation of Sacred Rites declared inappropriate the use of a gong instead of the altar bell. The ringing of an altar bell began probably in the thirteenth century and it is not mentioned in the original 1570 Roman Missal of Pope Pius V and was not introduced into papal Masses until the time of Pope John Paul II. Like all church bells, the bell is not rung from the end of the Gloria in excelsis at the Mass of the Lords Supper until the beginning of the Gloria in excelsis at the Easter Vigil. During this interval a clapper is sometimes used in place of the altar bell, in branches of Lutheranism, altar bells are rung at the two appropriate times during the Words of Institution to signify the real presence. Anglican parishes use the bell, which is rung to signify the Real Presence of Christ in the sacred Elements. During the Eucharist, it is rung three times - once before the Words of Institution, and once at each elevation of the Host. It may also be rung to indicate the time that the faithful may come forward to receive Communion, the bells are also rung when the monstrance or ciborium is exposed or processed, for example when moving the reserved Sacrament from a side altar to the high altar. Custom differs concerning its use at Low Mass, or during Lent, in some Methodist churches, particularly the United Methodist Church of the United States, altar bells are used two different times during common services held on Sundays. The Chimes of the Trinity are rung by an acolyte before the prelude of the service, the Chimes of the Trinity is the ringing of the bell three times to represent the Father, Son, and Holy Spirit. This article incorporates text from a now in the public domain, Herbermann, Charles
4.
Gennep
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Gennep is a municipality and a city in upper southeastern Netherlands. It lies in the part of the province of Limburg. Furthermore, it lies on the bank of the Meuse river. The municipality of Gennep has 17,277 inhabitants, the Niers river flows into the Meuse in Gennep. Aaldonk, Dam, De Looi, Diekendaal, Gennep, Heijen, Hekkens, Milsbeek, Ottersum, Smele, Ven-Zelderheide, Gennep probably received city rights in 1371. However, it unclear whether these city rights have really been assigned to Gennep. Gennep lies about 18 kilometres southeast of Nijmegen, in 2001, Gennep had 8306 inhabitants. The built-up area of the town was 2.11 square kilometres, Gennep is twinned with, Media related to Gennep at Wikimedia Commons Official website
5.
Netherlands
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The Netherlands, also informally known as Holland is the main constituent country of the Kingdom of the Netherlands. It is a densely populated country located in Western Europe with three territories in the Caribbean. The European part of the Netherlands borders Germany to the east, Belgium to the south, and the North Sea to the northwest, sharing borders with Belgium, the United Kingdom. The three largest cities in the Netherlands are Amsterdam, Rotterdam and The Hague, Amsterdam is the countrys capital, while The Hague holds the Dutch seat of parliament and government. The port of Rotterdam is the worlds largest port outside East-Asia, the name Holland is used informally to refer to the whole of the country of the Netherlands. Netherlands literally means lower countries, influenced by its low land and flat geography, most of the areas below sea level are artificial. Since the late 16th century, large areas have been reclaimed from the sea and lakes, with a population density of 412 people per km2 –507 if water is excluded – the Netherlands is classified as a very densely populated country. Only Bangladesh, South Korea, and Taiwan have both a population and higher population density. Nevertheless, the Netherlands is the worlds second-largest exporter of food and agricultural products and this is partly due to the fertility of the soil and the mild climate. In 2001, it became the worlds first country to legalise same-sex marriage, the Netherlands is a founding member of the EU, Eurozone, G-10, NATO, OECD and WTO, as well as being a part of the Schengen Area and the trilateral Benelux Union. The first four are situated in The Hague, as is the EUs criminal intelligence agency Europol and this has led to the city being dubbed the worlds legal capital. The country also ranks second highest in the worlds 2016 Press Freedom Index, the Netherlands has a market-based mixed economy, ranking 17th of 177 countries according to the Index of Economic Freedom. It had the thirteenth-highest per capita income in the world in 2013 according to the International Monetary Fund, in 2013, the United Nations World Happiness Report ranked the Netherlands as the seventh-happiest country in the world, reflecting its high quality of life. The Netherlands also ranks joint second highest in the Inequality-adjusted Human Development Index, the region called Low Countries and the country of the Netherlands have the same toponymy. Place names with Neder, Nieder, Nether and Nedre and Bas or Inferior are in use in all over Europe. They are sometimes used in a relation to a higher ground that consecutively is indicated as Upper, Boven, Oben. In the case of the Low Countries / the Netherlands the geographical location of the region has been more or less downstream. The geographical location of the region, however, changed over time tremendously
6.
Council of Trent
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The Council of Trent, held between 1545 and 1563 in Trento and Bologna, northern Italy, was one of the Roman Catholic Churchs most important ecumenical councils. Prompted by the Protestant Reformation, it has described as the embodiment of the Counter-Reformation. Four hundred years later, when Pope John XXIII initiated preparations for the Second Vatican Council, he affirmed the decrees it had issued, What was, still is. These addressed a range of subjects, including scripture, the Biblical canon, sacred tradition, original sin, justification, salvation, the sacraments, the Mass. The Council met for twenty-five sessions between 13 December 1545 and 4 December 1563, all in Trento, apart from the ninth to eleventh sessions held in Bologna during 1547, the consequences of the Council were also significant as regards the Churchs liturgy and practices. During its deliberations, the Council made the Vulgate the official example of the Biblical canon and commissioned the creation of a standard version, although this was not achieved until the 1590s. These, in turn, led to the codification of the Tridentine Mass, more than three hundred years passed until the next ecumenical council, the First Vatican Council, was convened in 1869. A few months later, on 31 October 1517, Martin Luther issued his 95 Theses in Wittenberg, after the Pope condemned in Exsurge Domine fifty-two of Luthers theses as heresy, German opinion considered a council the best method to reconcile existing differences. German Catholics, diminished in number, hoped for a council to clarify matters. Under Pope Clement VII, troops of the Catholic Holy Roman Emperor Charles V sacked Papal Rome in 1527, raping, killing, burning, stealing, saint Peters Basilica and the Sistine Chapel were used for horses. This, together with the Pontiffs ambivalence between France and Germany, led to his hesitation, Charles V strongly favoured a council, but needed the support of King Francis I of France, who attacked him militarily. This proposal met the opposition of the Pope for it gave recognition to Protestants, faced with a Turkish attack, Charles held the support of the Protestant German rulers, all of whom delayed the opening of the Council of Trent. In reply to the Papal bull Exsurge Domine of Pope Leo X, Martin Luther burned the document, in 1522 German diets joined in the appeal, with Charles V seconding and pressing for a council as a means of reunifying the Church and settling the Reformation controversies. Pope Clement VII was vehemently against the idea of a council, after Pope Pius II, in his bull Execrabilis and his reply to the University of Cologne, set aside the theory of the supremacy of general councils laid down by the Council of Constance. Pope Paul III, seeing that the Protestant Reformation was no longer confined to a few preachers, yet when he proposed the idea to his cardinals, it was almost unanimously opposed. Nonetheless, he sent nuncios throughout Europe to propose the idea, Paul III issued a decree for a general council to be held in Mantua, Italy, to begin on 23 May 1537. Martin Luther wrote the Smalcald Articles in preparation for the general council, the Smalcald Articles were designed to sharply define where the Lutherans could and could not compromise. The council was ordered by the Emperor and Pope Paul III to convene in Mantua on 23 May 1537 and it failed to convene after another war broke out between France and Charles V, resulting in a non-attendance of French prelates
7.
Liturgy
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Liturgy is the customary public worship performed by a religious group, according to its beliefs, customs and traditions. As a religious phenomenon, liturgy is a response to and participation in. Ritualization may be associated with events such as birth, coming of age, marriage. It thus forms the basis for establishing a relationship with a divine agency, methods of dress, preparation of food, application of cosmetics or other hygienic practices are all considered liturgical activities. Technically speaking, liturgy is a subset of ritual, when ritual is undertaken to participate in a divine act or assist a divine action, it is liturgy. If the ritual does not have this purpose it is not liturgy, a daily activity such as the Muslim salah and Jewish synagogue services would be ritual but not liturgy. If the Temple were re-established, the ritual undertaken by the Judaic priesthood within the Temple would be liturgy, for a simple definition, liturgy is basically the pattern/way of worship the worshippers, worship. So you could use orthodox liturgy which would have different aspects to the Eucharistic liturgy or the catholic liturgy. The word liturgy, derived from the term in ancient Greek, leitourgia. In origin it signified the often expensive offerings wealthy Greeks made in service to the people, and thus to the polis, through the leitourgia, the rich carried a financial burden and were correspondingly rewarded with honours and prestige. The leitourgia were assigned by the polis, the State and Roman Empire, the performance of such supported the patrons standing among the elite and the popular at large. The holder of a Hellenic leitourgia was not taxed a specific sum, but was entrusted with a particular ritual, however groups of rich citizens were assigned to pay for expenses such as civic amenities and even payment of warships. Eventually, under the Roman Empire, such obligations, known as munera, devolved into a competitive, Buddhist liturgy is a formalized service of veneration and worship performed within a Buddhist Sangha community in nearly every traditional denomination and sect in the Buddhist world. It is often done once or more times a day and can vary among the Theravada, Mahayana, the liturgy mainly consists of chanting or reciting a sutra or passages from a sutras, a mantra, and several gathas. Depending on what practice the practitioner wishes to undertake, it can be done at a temple or at home, the liturgy is almost always performed in front of an object or objects of veneration and accompanied by offerings of light, incense, water and food. Jewish liturgy are the prayer recitations that form part of the observance of Rabbinic Judaism and these prayers, often with instructions and commentary, are found in the siddur, the traditional Jewish prayer book. In general, Jewish men are obligated to pray three times a day within specific time ranges, while, according to the Talmud, women are only required to pray once daily, as they are generally exempted from obligations that are time dependent. Additional prayers, Musaf are recited by Orthodox and Conservative congregations on Shabbat, major Jewish holidays, a fifth prayer service, Neila, is recited only on Yom Kippur, the Day of Atonement
8.
Reader (liturgy)
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In some Christian churches, the reader is responsible for reading aloud excerpts of the scripture at a liturgy. In early Christian times, the reader was of value due to the rarity of literacy. In the Latin Rite of the Catholic Church, the term lector or reader can mean someone who in a liturgy is assigned to read a Biblical text other than the Gospel. But it also has the specific meaning of a person who has been instituted as a lector or reader. This is the meaning in which the term is used in this article, in this sense, the office was formerly classed as one of the four minor orders and in recent centuries was generally conferred only on those preparing for ordination to the priesthood. With effect from 1 January 1973, the apostolic letter Ministeria quaedam of 15 August 1972 decreed instead that, What up to now were called minor orders are henceforth to be called ministries. Ministries may be assigned to lay Christians, hence they are no longer to be considered as reserved to candidates for the sacrament of orders, two ministries, adapted to present-day needs, are to be preserved in the whole Latin Church, namely, those of reader and acolyte. The functions heretofore assigned to the subdeacon are entrusted to the reader, the reader is appointed for a function proper to him, that of reading the word of God in the liturgical assembly. He may also, insofar as may be necessary, take care of preparing other faithful who are appointed on a basis to read the Scriptures in liturgical celebrations. That he may more fittingly and perfectly fulfill these functions, he is to meditate assiduously on sacred Scripture, instituted lectors, who are all men, are obliged, when proclaiming the readings at Mass, to wear an alb. Like other lay ministers, they may wear an alb or other suitable attire that has been approved by the Conference of Bishops. Neither the England and Wales episcopal conference nor that of the United States has specified a particular alternative attire, the General Instruction thus makes no distinction between men and women for proclaiming the scriptural readings in the absence of an instituted lector. In its sections the same document lists the lectors specific duties at Mass, traditionalist Catholic organizations such as the Priestly Fraternity of St. The controversial Society of St. Pius X and other traditionalist Catholic bodies in dispute with the Holy See, such as sedevacantists, in the Eastern Orthodox Church and in the Eastern Catholic Churches of Byzantine tradition, the reader is the second highest of the minor orders of clergy. This order is higher than the Doorkeeper and lower than the subdeacon, due to this fact, it often falls to the reader within a parish to construct the variable parts of the divine services according to the often very complicated rules. This can lead to an intimate knowledge of the structure of. There is a service for the ordination of a reader. Immediately before ordination as a reader, the candidate is tonsured as a sign of his submission and it is a separate act from ordination
9.
Female altar servers
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The evolution of the ministry of altar servers has a long history. In the early Church, many ministries were held by men and women, by the early Middle Ages, some of these ministries were formalized under the term minor orders and used as steps to priestly ordination. One of the orders was the office of acolyte. We too have forbidden this practice in the words in Our oft-repeated constitution Etsi Pastoralis. The references to the Greeks pertains to the Orthodox practice of ordaining women as deacons, with the practice of private Masses, scandal was an additional reason not to have a woman or girl alone with a priest. However, it has been customary in convents of women for nuns to perform the ministry of acolyte without being formally professed in that minor order, around the time of the Second Vatican Council, some dioceses without authorization allowed girls in the lay ministry of altar servers. For example, this started as early as 1965 in Germany. The Vatican sought to put an end to such experimentation with the 1970 instruction Liturgicae instaurationes, however, the practice nonetheless continued in some places, and the Vatican reaffirmed the prohibition against female altar servers in the 1980 instruction Inaestimabile donum. All lay persons can also perform the functions of commentator or cantor, or other functions, in some dioceses, females were allowed to act as altar servers under the new canon law, without any explicit clarification on the matter from the Holy See. This authentic interpretation said that canon 230 §2 states that service at the altar is one of the functions that can be performed by both lay men and women. Thus it was for each diocesan bishop to decide whether to allow them in his diocese, furthermore, the document states that, it will always be very appropriate to follow the noble tradition of having boys serve at the altar. Pope Benedict XVI has had female altar servers in Papal masses in London, Berlin, in the United States all but one Roman Catholic diocese, the diocese of Lincoln, Nebraska, have allowed both men and women of the lay faithful to be altar servers. In August 2011, it was announced that no longer will be allowed as altar servers during Mass at the cathedral of the Roman Catholic Diocese of Phoenix. John Lankeit, rector of the cathedral, said he made the decision in hopes of promoting the priesthood for males and other vocations, such as becoming a nun
10.
United States
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Forty-eight of the fifty states and the federal district are contiguous and located in North America between Canada and Mexico. The state of Alaska is in the northwest corner of North America, bordered by Canada to the east, the state of Hawaii is an archipelago in the mid-Pacific Ocean. The U. S. territories are scattered about the Pacific Ocean, the geography, climate and wildlife of the country are extremely diverse. At 3.8 million square miles and with over 324 million people, the United States is the worlds third- or fourth-largest country by area, third-largest by land area. It is one of the worlds most ethnically diverse and multicultural nations, paleo-Indians migrated from Asia to the North American mainland at least 15,000 years ago. European colonization began in the 16th century, the United States emerged from 13 British colonies along the East Coast. Numerous disputes between Great Britain and the following the Seven Years War led to the American Revolution. On July 4,1776, during the course of the American Revolutionary War, the war ended in 1783 with recognition of the independence of the United States by Great Britain, representing the first successful war of independence against a European power. The current constitution was adopted in 1788, after the Articles of Confederation, the first ten amendments, collectively named the Bill of Rights, were ratified in 1791 and designed to guarantee many fundamental civil liberties. During the second half of the 19th century, the American Civil War led to the end of slavery in the country. By the end of century, the United States extended into the Pacific Ocean. The Spanish–American War and World War I confirmed the status as a global military power. The end of the Cold War and the dissolution of the Soviet Union in 1991 left the United States as the sole superpower. The U. S. is a member of the United Nations, World Bank, International Monetary Fund, Organization of American States. The United States is a developed country, with the worlds largest economy by nominal GDP. It ranks highly in several measures of performance, including average wage, human development, per capita GDP. While the U. S. economy is considered post-industrial, characterized by the dominance of services and knowledge economy, the United States is a prominent political and cultural force internationally, and a leader in scientific research and technological innovations. In 1507, the German cartographer Martin Waldseemüller produced a map on which he named the lands of the Western Hemisphere America after the Italian explorer and cartographer Amerigo Vespucci
11.
Diocese
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The word diocese is derived from the Greek term διοίκησις meaning administration. When now used in a sense, it refers to a territorial unit of administration. This structure of governance is known as episcopal polity. The word diocesan means relating or pertaining to a diocese and it can also be used as a noun meaning the bishop who has the principal supervision of a diocese. An archdiocese is more significant than a diocese, an archdiocese is presided over by an archbishop whose see may have or have had importance due to size or historical significance. The archbishop may have authority over any other suffragan bishops. In the Latter Day Saint movement, the bishopric is used to describe the bishop himself. Especially in the Middle Ages, some bishops held political as well as religious authority within their dioceses, in the later organization of the Roman Empire, the increasingly subdivided provinces were administratively associated in a larger unit, the diocese. With the adoption of Christianity as the Empires official religion in the 4th century, a formal church hierarchy was set up, parallel to the civil administration, whose areas of responsibility often coincided. With the collapse of the Western Empire in the 5th century, a similar, though less pronounced, development occurred in the East, where the Roman administrative apparatus was largely retained by the Byzantine Empire. In modern times, many dioceses, though later subdivided, have preserved the boundaries of a long-vanished Roman administrative division, modern usage of diocese tends to refer to the sphere of a bishops jurisdiction. As of January 2015, in the Catholic Church there are 2,851 regular dioceses,1 papal see,641 archdioceses and 2,209 dioceses in the world, in the Eastern rites in communion with the Pope, the equivalent unit is called an eparchy. Eastern Orthodoxy calls dioceses metropoleis in the Greek tradition or eparchies in the Slavic tradition, after the Reformation, the Church of England retained the existing diocesan structure which remains throughout the Anglican Communion. The one change is that the areas administered under the Archbishop of Canterbury and Archbishop of York are properly referred to as provinces and this usage is relatively common in the Anglican Communion. Certain Lutheran denominations such as the Church of Sweden do have individual dioceses similar to Roman Catholics and these dioceses and archdioceses are under the government of a bishop. Other Lutheran bodies and synods that have dioceses and bishops include the Church of Denmark, the Evangelical Lutheran Church of Finland, the Evangelical Church in Germany, rather, it is divided into a middle judicatory. The Lutheran Church-International, based in Springfield, Illinois, presently uses a traditional diocesan structure and its current president is Archbishop Robert W. Hotes. The Church of God in Christ has dioceses throughout the United States, in the COGIC, each state is divided up into at least three dioceses that are all led by a bishop, but some states as many as seven dioceses
12.
Roman Catholic Diocese of Lincoln
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The Roman Catholic Diocese of Lincoln is a Catholic diocese in Nebraska, United States, and comprises the majority of the eastern and central portions of the state south of the Platte River. It is a suffragan see to the Archdiocese of Omaha, the episcopal see is in Lincoln, Nebraska. Bishop James D. Conley is the current ordinary of the Diocese, cathedral of the Risen Christ is the cathedral parish of the diocese. The diocese was established on August 2,1887, by Pope Leo XIII from the territory taken from the Diocese of Omaha. In June 2014, the chairman of the U. S. Conley On September 14,2012, Pope Benedict XVI appointed James D. Conley as Bishop of Lincoln, Nebraska, conleys installation occurred November 20,2012. Robert F. Cecilia High School, Hastings Lourdes Central Catholic High School, Nebraska City Pius X High School, Lincoln Bishop Neumann High School, Wahoo Diocesan website
13.
Traditionalist Catholicism
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They are commonly associated with an attachment to the Eucharistic liturgy often called the Tridentine, Traditional Latin or extraordinary form of the Mass. Traditionalist Catholics may be divided into four broad groups, since the Second Vatican Council, several traditionalist organizations have been started with or have subsequently obtained approval from the Catholic Church. In addition, many traditionalist Catholics in good standing with Rome are served by local diocesan or religious priests who are willing, others may attend the liturgies of Eastern Catholic Churches, if they are available. There are also local and international lay organizations of traditionalist Catholics. Catholics in good standing with Rome who attend the liturgy have diverse worldviews. Some traditionalists practise their faith outside the structures of the Church. The largest priestly society to fit this description is the Society of St Pius X, which was established in 1970 by Archbishop Marcel Lefebvre, members of this category view many of the post-Conciliar changes as being doctrinally and pastorally unacceptable. They conclude, on the basis of their rejection of the revised Mass rite and their rejection of certain aspects of postconciliar Church teaching as false, the most well known, and most likely well organized Sedevacantist organization is the Congregation of Mary Immaculate Queen. They are often classified as sedevacantists because they reject the official papal succession for the same reasons, many traditionalists further believe that errors have crept into the presentation and understanding of Catholic teachings since the time of the Council. Most traditionalists view the Council as a valid, albeit problematic, Ecumenical Council of the Catholic Church, the Catholic Church in union with the Pope is, according to him, the Conciliar Church which has broken with its own past. It seems indeed that he is no longer able to see that we are dealing with the Catholic Church in the totality of its Tradition, on other questions, there are a variety of opinions. Many traditionalist Catholics associate themselves with a particular priestly society, other small groups of traditionalists sometimes form around an individual independent priest who has no ties with any particular organisation. Some leaders of Independent Catholic Churches also claim to be traditionalist Catholics and to be preserving the Tridentine Mass, examples are the Apostolic Catholic Church, the Canonical Old Roman Catholic Church, and the Fraternité Notre-Dame. They claim that this new ecclesiology contradicts Pope Pius XIIs Mystici corporis Christi, a new ecumenism which they see as aiming at a false pan-Christian religious unity which does not require non-Catholics to convert to the Catholic faith. They see this as contradicting the teachings of the Bible, Pope Pius XIs Mortalium animos, Pope Pius XIIs Humani generis and they therefore generally refuse to attend it. Some, including many sedevacantists, see it as invalid in principle. Some hold that celebration of any modern-language translation even of the Tridentine Mass would have to be presumed invalid and they see this orientation as contradicting Pope Pius XIs Quas Primas, Pope Leo XIIIs Rerum Novarum, and other papal and conciliar documents. They also claim that national bishops conferences, whose influence was increased following the Council
14.
Priestly Fraternity of Saint Peter
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The Priestly Fraternity of St. Peter is a traditionalist Catholic Society of Apostolic Life for priests and seminarians which is in communion with the Holy See. Headquartered in Switzerland, the Society maintains two international seminaries, St. Peters Seminary in Germany and Our Lady of Guadalupe Seminary in Denton, the society is officially recognized by the Holy See and its priests celebrate Mass in locations in 124 worldwide dioceses. According to Canon law, the F. S. S. P. is a Clerical Society of Apostolic Life of Pontifical Right. The Fraternitys pontifical-right status means that it has been established by the Pope and is only to him in terms of its operation. A local bishop still governs the Fraternitys work within his respective diocese, in this sense its organization and administrative reporting status are similar to those of religious orders of pontifical right. Thus, the Fraternity uses the Roman Missal, the Roman Breviary, the Pontifical, and the Roman Ritual in use in 1962, the last editions before the revisions that followed the Council. Following from its charism, the Fraternitys mission is twofold, to sanctify each priest through the exercise of his priestly function, in order to help complete its mission, the Fraternity has built its own seminaries with the goal of forming men to serve the Fraternity. Father Josef Bisig became the Fraternitys first superior general, the Fraternitys membership represents 35 nationalities, and the average age of its members is 37. The lay Confraternity of Saint Peter enrolls 5,231 members who support the Fraternitys charism. The F. S. S. P. s current superior general is the Very Rev. John Berg, the Vicar General and Assistant is the Very Rev. Patrick du Faÿ. It serves French and German-speaking seminarians and its current rector is Abbé Patrick du Faÿ. Our Lady of Guadalupe Seminary, in Denton, Nebraska, United States, was established in 1994 and its current rector is Pater Josef Bisig. Ezekiel House, a house of formation for seminarians, exists in the city of Sydney. The Director of Ezechiel House is Fr Duncan Wong FSSP, presently, Casa Cristo Rey serves as a priestly discernment program for young men from Spain and Latin America. In 2016 Casa Cristo Rey opened the Junipero Serra Spanish Institute, until 2012, the Fraternity also operated a boarding school—St. Leadership Documents relating to the foundation of the F. S. S. P, Confraternity of Saint Peter Our Lady of Guadalupe Seminary The Seminary of Wigratzbad Saint Gregorys Academy
15.
Institute of Christ the King
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The Institute of Christ the King Sovereign Priest is a society of apostolic life of pontifical right in communion with the Holy See of the Catholic Church. The institute has the goal of honoring God and the sanctification of priests in the service of the Catholic Church. An integral part of the charism is the use of the traditional Latin liturgy of 1962 for Mass. It has undertaken the restoration of a number of church buildings. The institutes rule of life is based generally on that of the secular canons, the institute has its own choir dress, adopted in 2006, which was given to members by the Archbishop of Florence. Its stated mission is the defense and propagation of the reign of Christ in all areas of human life, the institute was founded in 1990 by Gilles Wach and Philippe Mora in Gabon, Africa, where the institute still has missions, notably in the capital Libreville. Its canonical status was of diocesan right until October 7,2008, deacons and priests are incardinated into the institute, whose prior general has the right to call to orders. The institute is based in Gricigliano, Italy in the Archdiocese of Florence. The international seminary of St. Philip Neri is also located there, Wach currently serves as prior general and Mora as rector of the seminary. Both received their priestly formation under the late Cardinal Siri of Genoa, as of 2016 the institute numbered over ninety-five priests. The Institute also includes clerical oblates, who go through formation but are not ordained as priests, saint Thomas Aquinas, with his emphasis on the harmony between faith and reason. The institute also honors as its primary patroness the Virgin Mary under the title of the Immaculate Conception, St. Teresa of the Child Jesus is the patroness of its African missions. In the United States, the institute is located in Illinois, Wisconsin, Missouri, New Jersey, California, Arizona, in Chicago, the institute is restoring the historic St. Clara/St. Upon completion it will become the Shrine of Christ the King and its oldest United States apostolate is St. Mary Oratory in Rockford, Illinois, and its newest is St Joseph Oratory in Detroit, Michigan. In Kansas City, Missouri, in 2005, Bishop Robert Finn established an oratory for the institute at an historic church otherwise in danger of being closed, the superior for the United States is Fr. Since St. Patricks Day, March 17,2006, the institute has had a presence in the Diocese of Limerick in the Republic of Ireland. In Limerick they purchased Sacred Heart Church, Since May 2010, monthly Masses are offered by priests of the Institute in Ennis every first Sunday of the month and in Belfast every second Sunday of the month. In addition to its oratories in the United States and missions in Africa, the institute also has apostolates in France, Spain, Belgium, Italy, Germany, Austria, and Switzerland
16.
Acolyte
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An acolyte is an assistant or follower assisting the celebrant in a religious service or procession. In many Christian denominations, an acolyte is anyone who performs duties such as lighting altar candles. In others, the term is used for one who has been inducted into a particular liturgical ministry, the word acolyte is derived from the Greek word ἀκόλουθος, meaning an attendant, via Late Latin acolythus. In the Eastern Orthodox Church and Eastern Catholic Churches, the nearest equivalent of acolyte is the altar server, at one time there was a rank of minor clergy called the taper-bearer responsible for bearing lights during processions and liturgical entrances. However, this rank has long ago been subsumed by that of the reader, the functions of an acolyte or taper-bearer are therefore carried out by readers, subdeacons, or by non-tonsured men or boys who are sometimes called acolytes informally. Also, the term altar-boys is often used to refer to young altar servers, subdeacons wear their normal vestments consisting of the sticharion and crossed orarion, readers and servers traditionally wear the sticharion alone. In recent times, however, in many of the North American Greek Orthodox Churches, for the sake of uniformity, readers do not cross the orarion while wearing it, the uncrossed orarion being intended to slightly distinguish a reader from a subdeacon. In the Russian tradition, readers wear only the sticharion, if a server has not been tonsured, he must remove the sticharion before he can receive Holy Communion. In the early church, a taper-bearer was not permitted to enter the sanctuary, nowadays, however, servers are permitted to go in, but they are not permitted either to touch the Holy Table or the Table of Oblation. Until 1972, the acolyte was the holder of the highest of four minor orders, by Pope Paul VIs motu proprio Ministeria quaedam of 15 August 1972, the term minor orders has been replaced by that of ministries. Two such ministries, those of reader and acolyte, are to be throughout the Latin Church. A prescribed interval, as decided by the Holy See and the episcopal conference, is to be observed between receiving them. Candidates for diaconate and for priesthood must receive both ministries and exercise them for time before receiving holy orders. The two ministries are not reserved solely for candidates for orders, but can be conferred- in their formal, institutional permanent form- only on men. The ministries are conferred by the ordinary, either a bishop or, in the case of religious institutes. The motu proprio assigned to the acolyte the functions previously reserved for the subdeacon, the functions of the acolyte are specified in the motu proprio, and have been indicated also in the General Instruction of the Roman Missal, no. 98, which says, The acolyte is instituted to serve at the altar and to assist the priest and deacon. In particular, it is his responsibility to prepare the altar, in the ministry of the altar, the acolyte has his own functions, which he must perform personally
17.
Deacon
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Deacon is a ministry in Christian Churches that is generally associated with service of some kind, but which varies among theological and denominational traditions. In many traditions the diaconate, the term for an office, is a clerical office. The word deacon is derived from the Greek word diákonos, which is a standard ancient Greek word meaning servant, waiting-man, minister, or messenger. One commonly promulgated speculation as to its etymology is that it literally means through the dust, female deacons are mentioned by Pliny the Younger in a letter to the emperor Trajan dated c. The title deaconess is not found in the Bible, however, a woman, Phoebe, is mentioned at Romans 16, 1–2 as a deacon of the church in Cenchreae. Nothing more specific is said about her duties or authority, the exact relationship between male and female deacons varies. A biblical description of the qualities required of a deacon, and of his household, can be found in 1 Timothy 3, prominent historical figures who played major roles as deacons and went on to higher office include Saint Athanasius of Alexandria, Thomas Becket and Reginald Pole. On June 8, A. D.536 a serving Roman deacon was raised to Pope and his father, Pope Agapetus, had died and the office had been vacant for over a month. The title is used for the president, chairperson, or head of a trades guild in Scotland. The diaconate is one of the orders in the Catholic, Anglican, Eastern Orthodox. The other major orders are those of bishop and presbyter, the diaconate continued in a vestigial form as a temporary, final step along the course toward ordination to priesthood. In Catholic, Orthodox, and Anglican churches, deacons assist priests in their pastoral and administrative duties and they have a distinctive role in the liturgy of the Eastern and Western Churches. In the Eastern Church, deacons have a profound presence in the Divine Liturgy. In the Western Church, Pope St. Today, deacons are also granted permission to preach, beginning around the fifth century, there was a gradual decline in the permanent diaconate in the Latin church. It has however remained a part of the Eastern Catholic Churches. These men are known as permanent deacons in contrast to those continuing their formation, there is no sacramental or canonical difference between the two, however, as there is only one order of deacons. The permanent diaconate formation period in the Roman Catholic Church varies from diocese to diocese as it is determined by the local ordinary, although they are assigned to work in a parish by the diocesan bishop, once assigned, deacons are under the supervision of the parish pastor. Unlike most clerics, permanent deacons who also have a profession have no right to receive a salary for their ministry
18.
Mass (liturgy)
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Mass often refers to the entire church service in general, but is specifically the sacrament of the Eucharist. The term mass is called in the Catholic Church, Western Rite Orthodox churches and many Old Catholic, Anglican, as well as some Lutheran churches. Some Protestants employ terms such as Divine Service or service of worship, the English noun mass is derived from Middle Latin missa. The Latin word was adopted in Old English as mæsse, and was sometimes glossed as sendnes, the Latin term missa itself was in use by the 6th century. It is most likely derived from the concluding formula Ite, missa est, historically, however, there have been other explanations of the noun missa, i. e. as not derived from the formula ite, missa est. Already Du Cange reports various opinions on the origin of the noun missa mass, including the derivation from Hebrew matzah, here attributed to Caesar Baronius. The Hebrew derivation is learned speculation from 16th-century philology, medieval authorities did derive the noun missa from the verb mittere, but not in connection with the formula ite, missa est. Thus, De divinis officiis explains the word as a mittendo, quod nos mittat ad Deo, the Catholic Church sees the Mass or Eucharist as the source and summit of the Christian life, to which the other sacraments are oriented. The Catholic Church believes that the Mass is exactly the same sacrifice that Jesus Christ offered on the Cross at Calvary, after making the sign of the cross and greeting the people liturgically, he begins the Act of Penitence. This concludes with the prayer of absolution, which, however. The Kyrie, eleison, is sung or said, followed by the Gloria in excelsis Deo, the Introductory Rites are brought to a close by the Collect Prayer. On Sundays and solemnities, three Scripture readings are given, on other days there are only two. If there are three readings, the first is from the Old Testament, or the Acts of the Apostles during Eastertide, the first reading is followed by a psalm, either sung responsorially or recited. The second reading is from the New Testament, typically one of the Pauline epistles. A Gospel Acclamation is then sung as the Book of the Gospels is processed, sometimes with incense and candles, the final reading and high point of the Liturgy of the Word is the proclamation of the Gospel by the deacon or priest. At least on Sundays and Holy Days of Obligation, a homily, finally, the Creed is professed on Sundays and solemnities, and it is desirable that in Masses celebrated with the people the Universal Prayer or Prayer of the Faithful should usually follow. The congregation responds, May the Lord accept the sacrifice at your hands, for the praise and glory of his name, for our good, the priest then pronounces the variable prayer over the gifts. The Eucharistic Prayer, the centre and high point of the entire celebration, the priest continues with one of many Eucharistic Prayer thanksgiving prefaces, which lead to the reciting of the Sanctus acclamation
19.
Thurible
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A thurible is a metal censer suspended from chains, in which incense is burned during worship services. In Roman Catholic, Lutheran, and Anglican churches, the altar server who carries the thurible is called the thurifer, the practice is rooted in the earlier traditions of Judaism in the time of the Second Jewish Temple. Beyond its ecclesiastical use, the thurible is also employed in other spiritual or ceremonial traditions, including some Gnostic Churches, Freemasonry. Thuribles are sometimes employed in the practice of ceremonial magic, the workings of a thurible are quite simple. Each thurible consists of a section, chains, a metal ring around the chains. Many thuribles are supplied with a stand, allowing the thurible to be hung safely when still hot and this may be done several times during the service as the incense burns quite quickly. Once the incense has been placed on the charcoal the thurible is then closed and used for censing. A famous thurible is the huge Botafumeiro in Santiago de Compostela Cathedral, Spain The word thurible comes from the Old French thurible, the Latin thuribulum is further formed from the root thus, meaning incense. Thus is an alteration of the Greek word θύος, which is derived from θύειν to sacrifice, due to the ceremonial use of incense, its cultural importance in western catholicism can be seen e. g. in the introduction of a incense smelling fragrance Avignon in 2002. Avignon was created for Comme des Garçons as a part of their incense series by Bertrand Duchaufour, two double swings, relics and images of the Saints exposed for public veneration. A series of swings, the altar. Presenting the thurible to the priest or deacon when they need to use it Incensing the priest after the priest has incensed the offering at Mass. Another server, previously called a boy and now more commonly a boat bearer. These rules, except for the manner of incensing the offerings at Mass and they also direct that incensing of the altar be done with single swings at 29 designated points of an altar attached to the rear wall of the sanctuary, and at 22 points of a freestanding altar. Pre-1969 editions of the Roman Missal did not allow the use of incense at Low Mass, in accordance with the conditions laid down in the document Summorum Pontificum of 2007, use of the 1962 edition as an extraordinary form of the Roman Rite is permitted. In the Ambrosian Rite the thurible has no top cover, and is swung clockwise before the censing of a person or object, in the Anglican Communion, the use of incense is a fairly reliable guide to how high or how low a church is. Anglo-Catholic churches may use generous quantities of incense, in recent years, some middle-of-the-road Anglican churches have taken to using incense a few times a year for special occasions. Two sets of double swings, When censing a Deacon, one set of double swings, When censing a Sub-Deacon
20.
Candle
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A candle is an ignitable wick embedded in wax or another flammable solid substance such as tallow that provides light, and in some cases, a fragrance. It can also be used to heat, or used as a method of keeping time. A candle manufacturer is known as a chandler. Various devices have been invented to hold candles, from simple tabletop candle holders to elaborate chandeliers, for a candle to burn, a heat source is used to light the candles wick, which melts and vaporizes a small amount of fuel. Once vaporized, the fuel combines with oxygen in the atmosphere to ignite, as the mass of solid fuel is melted and consumed, the candle becomes shorter. Portions of the wick that are not emitting vaporized fuel are consumed in the flame, the incineration of the wick limits the exposed length of the wick, thus maintaining a constant burning temperature and rate of fuel consumption. Some wicks require regular trimming with scissors, usually to about one-quarter inch, to slower, steady burning. In early times, the wick needed to be trimmed quite frequently, special candle-scissors, referred to as snuffers were produced for this purpose in the 20th century and were often combined with an extinguisher. In modern candles, the wick is constructed so that it curves over as it burns and this ensures that the end of the wick gets oxygen and is then consumed by fire—a self-trimming wick. The word candle comes from Middle English candel, from Old English and from Anglo-Norman candele, the earliest surviving candles originated in Han China around 200 BC, and were made from whale fat. European candles of antiquity were made from various forms of fat, tallow. In Ancient Rome, candles were made of tallow due to the prohibitive cost of beeswax and it is possible that they also existed in Ancient Greece, but imprecise terminology makes it difficult to determine. In the Middle Ages in Europe, tallow candles were the most common candle, by the 13th century, candle making had become a guild craft in England and France. The candle makers went from house to house making candles from the kitchen fats saved for that purpose, or made, Beeswax, compared to animal-based tallow, burned cleanly, without smoky flame. Rather than the foul and terrible odor of tallow, it emits a fresh smell, Beeswax candles were expensive, and relatively few people could afford to burn them in their homes in medieval Europe. However, they were used for church ceremonies. In the 18th century, spermaceti, oil produced by the whale, was used to produce a superior candle. Late in the 18th century, colza oil and rapeseed oil came into use as much cheaper substitutes, the manufacture of candles became an industrialized mass market in the mid 19th century
21.
Cross
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A cross is a geometrical figure consisting of two intersecting lines or bars, usually perpendicular to each other. The lines usually run vertically and horizontally, a cross of oblique lines, in the shape of the Latin letter X, is also termed a saltire in heraldic terminology. The word [[wikt, cross|crossded from Old Irish, possibly via Old Norse, ultimately from the Latin crux, stake, the English verb to cross arises from the noun c. 1200, first in the sense to make the sign of the cross, the Latin word was, however, influenced by popular etymology by a native Germanic word reconstructed as*krukjo. This word, by conflation with Latin crux, gave rise to Old French crocier, Latin crux referred to the gibbet where criminals were executed, a stake or pole, but not necessarily to intersecting or cruciform beams. The Latin word derived from the verb crucio to torture, Latin crux originally referred to the tree or stake on which criminals were crucified in the pre-imperial period. This was later specified as crux acuta or crux simplex, the method of execution may have been adopted from the Phoenicians. The addition of a bar, to which the criminal would be fastened with nails or cords. The Latin name of the cross is crux decussata, the heraldic term saltire is introduced only towards the end of the medieval period. The Greek equivalent of Latin crux stake, gibbet is σταυρός stauros stake, the letter Tau was associated with the stauros or crux, while the notion of cruciform shapes, i. e. intersecting lines, were associated with the letter Chi. The Greek term for crossing was χίασμα chiasma, from a verb χιάζω chiázō to shape like the letter Chi, Latin had the comparable decussatus shaped like the numeral ten. Also of prehistoric age are numerous variants of the cross mark, including the crux gammata with curving or angular lines. Speculation of this kind became popular in the mid- to late-19th century in the context of comparative mythology seeking to tie Christian mythology to ancient cosmological myths. Influential works in this vein included G. de Mortillet, L. Müller, W. W. Blake, Ansault, in the European Bronze Age the cross symbol appeared to carry a religious meaning, perhaps as a symbol of consecration, especially pertaining to burial. The cross sign occurs trivially in tally marks, and develops into a number symbol independently in the Roman numerals, the Chinese rod numerals and the Brahmi numerals. In the Phoenician alphabet and derived scripts, the symbol represented the phoneme /t/, i. e. the letter taw. The letter name taw means mark, presumably continuing the Egyptian hieroglyph two crossed sticks, according to W. E. Vines Expository Dictionary of New Testament Words, worshippers of Tammuz in Chaldea and thereabouts used the cross as symbol of that god. The shape of the cross, as represented by the letter T, clements contemporary Tertullian rejects the accusation that Christians are crucis religiosi, and returns the accusation by likening the worship of pagan idols to the worship of poles or stakes
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Alleluia
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The word Alleluia or Hallelujah, which literally means Praise ye Yah, a short form of Praise Yahweh and often rendered as praise the Lord. The form Alleluia is also used to refer to a chant in which that word is combined with verses of Scripture. This chant is used before the proclamation of the Gospel. The Hebrew word Halleluya as an expression of praise to God was preserved, untranslated, by the Early Christians as an expression of thanksgiving, joy. Thus it appears in the ancient Greek Liturgy of St. James, on the other hand, the word Alleluia is excluded from the Roman liturgy during Lent and, in earlier forms of the Roman Rite, during Septuagesima. In those earlier forms, the word was also excluded in Masses for the Dead. In those periods, the word was replaced, in particular after the Gloria Patri at the beginning of each Hour of Divine Office, by the phrase Laus tibi, Domine, in the Ordinary Form 1969 Missale Romanum of the Roman Rite, the word is simply omitted. In traditional Gregorian chant, this responsorial chant opens with the cantor singing Alleluia, after which the choir repeats it, the cantor then sings the main part of the verse, and the choir joins in on the final line. At the end of the chant, the opening Alleluia is repeated, when a Sequence follows the Alleluia, this final repeat is omitted, as it was in other cases in the Middle Ages. The musical style of a plainchant Alleluia is generally ornate, the Alleluia for Christmas Eve, for instance, has an ambitus of only a perfect fifth, but this example is rather extreme. Alleluias were frequently troped, both with added music and text and it is believed that some early Sequences derived from syllabic text being added to the jubilus, and may be named after the opening words of the Alleluia verse. Alleluias were also among the frequently used chants to create early organa. The verse or verses can be given in the Lectionary for Mass. In that form of the Roman Rite, if singing is not used, the Gradual, when sung, is replaced with an Alleluia chant during Eastertide, thus putting not one but two such chants before the Gospel reading. In the Eastern Orthodox and Greek-Catholic Churches, after reading the Apostle at the Divine Liturgy, the response of the choir is always the same, Alleluia, alleluia, alleluia. What differs is the tone in which it is sung, the Alleluia is paired with the Prokeimenon which preceded the reading of the Apostle. There may be one or two Alleluias, depending upon the number of Prokeimena. In the Russian/Slavic order, the Alleluia is intoned in one of the two following manners, depending upon the number of Prokeimena, Deacon, Let us attend, Reader, Alleluia in the ____ Tone
23.
Ambon (liturgy)
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The Ambon or Ambo is a projection coming out from the soleas in an Eastern Orthodox, Oriental Orthodox and Eastern Catholic church. The ambon stands directly in front of the Holy Doors and it may be either rounded or square and has one, two, or three steps leading up to it. Originally, the Ambon was a platform, somewhat variable in location within the church. It is still so used for celebrations of the Liturgy of St James and it is a development from the bimah in the Jewish synagogue. In the Russian Orthodox Church, during Hierarchical services, the bishop will stand upon a platform in the center of the nave like the bimah of old. Originally used in both the East and West, the structure has almost disappeared in the Western Rites, in the West, there were often two ambons, one on the north and one on the south side of the choir or presbytery. Remnants of the ambo may be found at the Basilica of St Clement in Rome, in the Roman Catholic Church the stand from which the Gospel is read is formally called the ambo. It is normally in the form of a lectern or pulpit, the ambo is the platform from which the deacon reads the Gospel and says the litanies, and the priest gives the dismissal during the Divine Services. The ambon is considered to be a part of the altar, the exception is that the faithful will step up onto the ambon when they come forward to receive Holy Communion. During the Rite of the Churching of Women, the infant is taken by the priest up onto the ambon. If the child is female, the priest lays her in front of the icon of the Theotokos, if it is a male, in some Greek Orthodox parishes, there is an ambo to the side of the Iconostasis. It retains only a few of the functions of the ancient ambo, the Epistle and Homily are read from this ambon, whereas the Gospel is read from the Solea. The practice of vesting the Bishop in the center of the nave is retained in parishes without chairs or pews, if the parish has chairs and pews, then the vesting of the Bishop occurs near the iconostasis, sometimes on the solea/ambon itself. The last public prayer of the Divine Liturgy is the Prayer Before the Ambon, in some Orthodox Churches this more extensive collection of prayers is used. Ambon of Henry II Tribune Templon Bema Kliros Central pulpit Ambo, early Christian ambo from Hagia Sophia in Constantinople
24.
Cruet
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A cruet /ˈkruː. ᵻt/, also called a caster, is a small flat-bottomed vessel with a narrow neck. Cruets often have a lip or spout, and may also have a handle. Unlike a small carafe, a cruet has a stopper or lid, cruets are normally made from glass, ceramic, or stainless steel. Cruets today typically serve a function, holding liquid condiments such as olive oil. They often have a built into them to act as a strainer, so that vinegar containing herbs. Cruets also serve as decanters for lemon juice and other oils and they are also used for the serving of the wine and water in a Catholic mass. In Canada and the UK a small cruet can also hold previously ground salt or pepper, a few cruets dating from the Medieval ages still exist today. Its culinary use however was first introduced in the late 17th century, cardinal Mazarin had a pair of salad cruets on his dining table at his home in France, one for olive oil and the other for vinegar. The use of oil and vinegar cruets rapidly spread throughout Italy, oil and vinegar cruets are common on Italian and Portuguese tables to this day. Cruets range from nominal decanters to the decorative cut crystal. Some cruets are unusual, and can either be intended to be ornamental or functional, during some Christian religious ceremonies, cruets are used to keep wine and water for Eucharist. These cruets are usually made of glass, though sometimes they are made of metals such as gold or silver. Cruets specifically intended for religious ceremonies come in pairs, one to contain water, often marked A for Aqua and this was part of the product range for his Grot Shops, full of guaranteed totally useless stuff. Media related to Cruet sets at Wikimedia Commons
25.
Vimpa
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The vimpa is used to hold the mitre or crosier, thus preventing direct contact with the pontificalia by anyone other than the bishop. The two vimpa-bearers attend the bishop during Pontifical Mass, and follow him in procession and their function is to show the congregation that the person carrying the item does not have the authority of a bishop. The vimpa may take the form of a shawl or a many-pleated scarf. A vimpa can be a simple white/silver veil or can be fashioned with one or many liturgical symbols, the vimpa can hang on the mitre- and crosier-bearers shoulders or be secured in the front by velcro, ribbon or even clasps. They can end as short as the servers waist, and as long as the servers feet, due to its form, many people often mistake the vimpa for a Humeral Veil which is used to hold the Monstrance. There is nothing wrong with a vimpa being fashioned like a veil as long as it is not overdone and follows important rules such as colour. Since it is used at Pontifical Masses, a well-fashioned vimpa can stand out in the grandness of the celebration and appear spectacular when holding a mitre. The term is used to refer to the attendants themselves. The term vimpa-boys is sometimes heard, being derived from the fact that in many churches the altar servers were young boys. A vimpa is used in the Anglican liturgy in an alternative function
26.
Mitre
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The mitre or miter, is a type of headgear now known as the traditional, ceremonial head-dress of bishops and certain abbots in traditional Christianity. The Metropolitan of the Malankara Mar Thoma Syrian Church also wears a mitre during important ceremonies such as the Episcopal Consecration, the former two meanings have been etymologically connected with the word μίτος, mítos, thread, but the connection is tenuous at best. The camelaucum, the headdress, that both the mitre and the Papal tiara stem from, was originally a cap used by officials of the Imperial Byzantine court, the tiara probably developed from the Phrygian cap, or frigium, a conical cap worn in the Graeco-Roman world. In the 10th century the tiara was pictured on papal coins, other sources claim the tiara developed the other way around, from the mitre. In the late Empire it developed into the type of Imperial crown used by Byzantine Emperors. Worn by a bishop, the mitre is depicted for the first time in two miniatures of the beginning of the eleventh century, the first written mention of it is found in a Bull of Pope Leo IX in the year 1049. By 1150 the use had spread to throughout the West. In its modern form in Western Christianity, the mitre is a tall folding cap, two short lappets always hang down from the back. In the Catholic Church, the right to wear the mitre is confined by Canon law to bishops and to abbots, as it appears in the ceremony of consecration of a bishop and blessing of an abbot. Cardinals are now supposed to be bishops, but even cardinals who are not bishops. Other prelates have been granted the use of the mitre by special privilege, former distinctions between mitred abbots and non-mitred abbots have been abolished. Three types of mitres are worn by Roman Catholic clergy for different occasions, The simplex is made of undecorated white linen or silk and it is worn most notably at funerals, Lenten time, on Good Friday and by concelebrant bishops at a Mass. Cardinals in the presence of the Pope wear a mitre of white linen damask, the pretiosa is decorated with precious stones and gold and worn on the principal Mass on the most solemn Sundays and feast days. This type of mitre is rarely decorated with precious stones today, the proper colour of a mitre is always white, although in liturgical usage white also includes vestments made from gold and silver fabrics. The embroidered bands and other ornaments which adorn a mitre and the lappets may be of other colours, although coloured mitres are sometimes sold and worn at present, this is probably due to the maker’s or wearer’s lack of awareness of liturgical tradition. On all occasions, a server may wear a shawl-like veil, called a vimpa. The person wearing a vimpa is occasionally referred to as a vimpa. When a vimpa holds the crosier, he holds the crook facing inward, with his inauguration as pope, Benedict XVI broke with tradition and replaced the papal tiara even on his papal coat of arms with a papal mitre and pallium
27.
Crosier
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A crosier is a stylized staff carried by high-ranking Roman Catholic, Eastern Orthodox, Oriental Orthodox, Anglican, and some Lutheran, United Methodist and Pentecostal prelates. Other typical insignia of many of these prelates are the mitre, the cross. A crosier staff is a part of the tradition of Jewish Christianity, the staff is first mentioned in the Book of Exodus, when God appears to Moses in the burning bush. God asks what Moses has in his hand, and Moses answers a staff, the staff is miraculously transformed into a snake and then back into a staff. The staff is thereafter referred to as the rod of God or staff of God, and thou shalt take this rod in thine hand, wherewith thou shalt do signs. And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and Jethro said to Moses, Go in peace. And the LORD said unto Moses in Midian, Go, return into Egypt, and Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt, and Moses took the rod of God in his hand. Moses and Aaron appear before the pharaoh when Aarons rod is transformed into a serpent, the pharaohs sorcerers are also able to transform their own rods into serpents, but Aarons swallows them. Aarons rod is used to turn the Nile blood-red. It is used several times on Gods command to initiate the plagues of Egypt, during the Exodus, Moses stretches out his hand with the staff to part the Red Sea. While in the wilderness after leaving Egypt Moses follows Gods command to strike a rock with the rod to create a spring for the Israelites to drink from, but Moses strikes the rock twice with the staff when the water does not immediately appear after the first strike. For striking the rock twice, implying lack of faith, God punished Moses by not letting him enter into the Promised Land, finally, Moses uses the staff in the battle at Rephidim between the Israelites and the Amalekites. When he holds up the rod of God the Israelites prevail, Aaron and Hur help him to keep the staff raised until victory is achieved. The crosier is the symbol of the office of a bishop or Apostle. In Western Christianity, the crosier is shaped like a shepherds crook and it adds that, when several bishops join in a single celebration, only the one presiding uses a crosier. A bishop usually holds his crosier with his hand, leaving his right hand free to bestow blessings. The Caeremoniale Episcoporum states that the bishop holds the crosier with the side of the crook forward. Another altar server, likewise wearing a vimpa, holds the mitre when the bishop is not wearing it, in the Anglican tradition, the crosier may be carried by someone else walking before the bishop in a procession
28.
Baldachin
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A baldachin, or baldaquin, is a canopy of state typically placed over an altar or throne. A cloth of honour is a simpler cloth hanging vertically behind the throne, Baldachin was originally a luxurious type of cloth from Baghdad, from which name the word is derived, in English as baudekin and other spellings. Matthew Paris records that Henry III of England wore a robe de preciosissimo baldekino at a ceremony at Westminster Abbey in 1247, the word for the cloth became the word for the ceremonial canopies made from the cloth. In the Middle Ages, a canopy of state, cloth of honour, or cloth of state was hung above the seat of a personage of sufficient standing. The seat under such a canopy of state would normally be raised on a dais, the cloth above a seat generally continued vertically down to the ground behind the seat. Emperors and kings, reigning dukes and bishops were accorded this honour, in a 15th-century manuscript illumination the sovereign Grand Master of the Knights Hospitaller in Rhodes sits in state to receive a presentation copy of the authors book. His seat is raised on a dais and backed with a richly embroidered dosser. Under his feet is a cushion, such as protected the feet of the King of France when he presided at a lit de justice, the King of France was also covered by a mobile canopy during his Coronation, held up on poles by several Peers of France. The Virgin Mary in particular, is often shown sitting under a cloth of honour in medieval. The cloth was simply a luxurious textile, often imported and with rich patterns, as in brocades. French kings are shown with blue cloths patterned with the gold fleur-de-lys. The coats-of-arms embroidered or woven into the tapestry are of England, sometimes, as in the presentation miniature Jean Wauquelin presenting his Chroniques de Hainaut to Philip the Good by Rogier van der Weyden, the cloth continues over the seat, and then to the floor. The canopy of estate may still be seen in most formal throne rooms, louis XIV developed the rituals of receptions in his state bedchamber, the petit lever to which only a handful of his court élite might expect to be invited. The other monarchs of Europe soon imitated his practice, even his staunchest enemy, William III of England, had his grooms of the bedchamber and its tester is quickly recognizable as a baldachin, serving its time-honoured function, the bedding might easily be replaced by a gilded throne. The queens of France spent a deal of time in their chambre. By the time Marie Antoinette escaped the mob from this bedroom, such state beds, the canopy imitated cloth in bronze, as did many subsequent imitations. This famous and spectacular feature is called the Baldacchino, though strictly it is a ciborium. Berninis design for the Baldachin incorporated giant solomonic columns inspired by columns that ringed the altar of the Old St. Peters and these columns were originally donated by Constantine, and a false tradition asserts they are the columns from the Temple of Jerusalem
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Corpus Christi (feast)
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The Feast of Corpus Christi is a Latin Rite liturgical solemnity celebrating the belief in the body and blood of Jesus Christs Real Presence in the Eucharist. It emphasizes the joy of the institution of the Eucharist, the latter had previously been observed only on Maundy Thursday, in the somber atmosphere leading to Good Friday. It was reported in 2017, however, that Pope Francis had moved the feast from Thursday to the following Sunday, when it is celebrated in Italy. At the end of Holy Mass, there is often a procession of the Blessed Sacrament, the procession is followed by Benediction of the Blessed Sacrament. The celebration of the feast was suppressed in Protestant churches during the Reformation, the Church of England abolished it in 1548 as the English Reformation progressed, but later reintroduced it. Guided by exemplary priests, they lived together, devoted to prayer and she always longed for a feast day outside of Lent in its honour. Her vita reports that this desire was enhanced by a vision of the Church under the appearance of the moon having one dark spot. In 1208, she reported her first vision of Christ in which she was instructed to plead for the institution of the feast of Corpus Christi, the vision was repeated for the next 20 years but she kept it a secret. When she eventually relayed it to her confessor, he relayed it to the bishop, juliana also petitioned the learned Dominican Hugh of St-Cher, and Robert de Thorete, Bishop of Liège. Hugh of St-Cher travelled to Liège as Cardinal-Legate in 1251 and, jacques Pantaléon of Troyes was also won over to the cause of the Feast of Corpus Christi during his ministry as Archdeacon in Liège. So many other functions took place on this day that the event was almost lost sight of. This is mentioned as the reason for the introduction of the new feast. For this reason, the Feast of Corpus Christi was established to create a feast focused solely on the Holy Eucharist. E. I,7 and represents the work of St. Thomas Aquinas following or during his residency at Orvieto from 1259 to 1265. The office can also be found in the 1343 codex Regimen Animarum and this liturgy may be used as a votive Mass of the Blessed Sacrament on weekdays in ordinary time. The hymn Aquinas composed for Vespers of Corpus Christi, Pange Lingua or another eucharistic hymn, is used on Holy Thursday during the procession of the Blessed Sacrament to the altar of repose. The last two verses of Pange Lingua are also used as a hymn, Tantum Ergo, which is sung at Benediction of the Blessed Sacrament. O Salutaris Hostia, another hymn sung at Benediction of the Blessed Sacrament, Aquinas also composed the propers for the Mass of Corpus Christi, including the sequence Lauda Sion Salvatorem. The epistle reading for the Mass was taken from Pauls First Epistle to the Corinthians, when Pope Pius V revised the General Roman Calendar, Corpus Christi was one of only two feasts of devotion that he kept, the other being Trinity Sunday
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Alb
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The alb, one of the liturgical vestments of the Roman Catholic, Anglican, Lutheran, and Methodist churches, is an ample white garment coming down to the ankles and is usually girdled with a cincture. It is simply the long, white linen tunic used by the Romans, as a simple derivative of ordinary first-century clothing, the alb was adopted very early by Christians, and especially by the clergy for the Eucharistic liturgy. In early Medieval Europe it was normally worn by secular clergy in non-liturgical contexts. If the alb does not completely cover the collar, an amice is often worn underneath the alb, the shortening of the alb for use outside a church has given rise to the surplice, and its cousin the rochet, worn by canons and bishops. Post-Tridentine albs often were made with lace, since then, this detail has fallen out of style, except in parts of the Anglo-Catholic movement and some very traditional Arab Catholic parishes. A chasuble-alb is a contemporary Eucharistic vestment that combines features of the chasuble and it is always white in colour. A stole of the colour appointed for the Mass of the day is worn outside it, in place of the normal white alb, a cassock-alb is a vestment that combines features of the cassock and alb. It developed as a convenient undergarment worn by clergy and as an alternative to the alb for deacons
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Cincture
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The cincture is a rope-like or ribbon-like article sometimes worn with certain Christian liturgical vestments, encircling the body around or above the waist. There are two types of cinctures, one is a rope-like narrow girdle or rope-like belt around the waist. The other type is a ribbon of cloth that runs around the waist and usually has a section that hangs down from the waist. One or both types are used in various Christian denominations. Both types are used in the various Western rites of the Catholic Church, consecrated members of the various Eastern rites, whether in the Catholic Church, or in the various Orthodox communions, sometimes wear a belt referred to as a zone. The colour may be white, or may vary according to the colour of the liturgical season, a Catholic bishops cincture is made of intertwining gold and green threads, a cardinals has red and gold, and the popes with white and gold. When the cincture is tied in the front and the ends draped on either side, the same rope-like vestment is widely used in the Anglican, Methodist and Lutheran churches, as well as some other Protestant churches. However, in these denominations it is referred to as a girdle. That is, the term means the band cincture. The band cincture in the Roman Catholic Church is usually known as the fascia
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Cassock
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The white or black cassock, or soutane, is an item of Christian clerical clothing used by the clergy of Catholic, Eastern Orthodox, Anglican and Reformed churches, among others. Ankle-length garment is the meaning of the corresponding Latin term. It is related to habit traditionally worn by nuns, monks, the cassock derives historically from the tunic that in ancient Rome was worn underneath the toga and the chiton that was worn beneath the himation in ancient Greece. In religious services, it has traditionally been worn underneath vestments, the word cassock comes from Middle French casaque, meaning a long coat. In turn, the old French word may come ultimately from Turkish quzzak, the name was originally specially applied to the dress worn by soldiers and horsemen, and later to the long garment worn in civil life by both men and women. As an ecclesiastical term the word came into use somewhat late, being mentioned in canon 74 of 1604. The word soutane is a French-derived word, coming from Italian sottana, derived in turn from Latin subtana, the cassock comes in a number of styles or cuts, though no particular symbolism attaches to these. A Roman cassock often has a series of buttons down the front – sometimes thirty-three, in some English-speaking countries these buttons may be merely ornamental, with a concealed fly-front buttoning, known as a Chesterfield front, used to fasten the garment. A French cassock also has buttons sewn to the sleeves after the manner of a suit, an Ambrosian cassock has a series of only five buttons under the neck, with a sash on the waist. A Jesuit cassock, in lieu of buttons, has a fly fastened with hooks at the collar and is bound at the waist with a cincture knotted on the right side. The ordinary Roman cassock worn by Roman Catholic clerics is black except in tropical countries, the 1969 Instruction on the dress of prelates stated that for all of them, even cardinals, the dress for ordinary use may be a simple black cassock without coloured trim. A band cincture or sash, known also as a fascia, the Instruction on the dress of prelates specifies that the two ends that hang down by the side have silk fringes, abolishing the sash with tassels. The Pope wears a white watered-silk fascia, sometimes with his coat of arms on the ends, cardinals have the additional distinction of having both choir cassock sleeves and the fascia made of scarlet watered-silk. The cut of the cassock is still a Roman-cut or French-cut Roman cassock. In the past, a cardinals cassock was made entirely of watered silk and this train was abolished by the motu proprio Valde solliciti of Pope Pius XII with effect from 1 January 1953. An elbow-length shoulder cape, open in front, is worn with the cassock. It is known as a pellegrina and it is distinct from the mozzetta, which is buttoned in front and is worn over a rochet. The general rule of the Roman Catholic Church is that the pellegrina may be worn with the cassock by cardinals, others too have made the same distinction between the simar and the cassock, but many scholars disagree with Nainfas distinction
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Surplice
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A surplice is a liturgical vestment of the Western Christian Church. The surplice is in the form of a tunic of white linen or cotton fabric, reaching to the knees and it was originally a long garment with open sleeves reaching nearly to the ground. As it remains in the Western Catholic, Anglican, and some Lutheran traditions, anglicans typically refer to a Roman-style surplice with the Medieval Latin term cotta, as it is derived from the cut-off alb. English-speaking Catholics, however, typically do not make the distinction between the two styles and refer to both as a surplice and it seems most probable that the surplice first appeared in France or England, whence its use gradually spread to Italy. The founding of the Augustinian Canons in the half of the eleventh century may have had a special influence upon the spread of the surplice. Among the Augustinian Canons the surplice was not only the choir vestment, in several localities it underwent more drastic modifications in the course of time, which led to the appearance of various subsidiary forms alongside the original type. The first two of these forms developed very early, and, in spite of their prohibition by synods here and there, they survive in various places to the present day. The latter two only appeared after the close of the Middle Ages, the first of them in South Germany, the second more especially in Venetia, as a rule, however, only the lower clergy wore these subsidiary forms of surplice. They came about partly under the influence of secular fashions, lack of exact information obscures the older history of the surplice. The word derived its name from the Medieval Latin word superpellicium which divides into super, over, in all probability the surplice forms no more than an expansion of the ordinary liturgical alb, due to the necessity for wearing it over thick furs. The first documents to mention the date from the 11th century, a canon of the Synod of Coyaca in Spain. Rome knew the surplice at least as early as the 12th century and it probably originated outside Rome, and was imported thence into the Roman use. The Eastern Churches do not use a surplice or any analogous vestment, in the Roman tradition, the surplice sometimes features lace decoration or embroidered bordures. The surplice is meant to be a miniature alb, the alb itself being the symbol of the white garment received at Baptism. As such, it is worn by any cleric, by lectors and acolytes. It is often worn, for instance, by seminarians when attending Mass and it is usually worn over a cassock and never alone, nor is it ever gathered by a belt or cincture. It may be worn under a stole by deacons and priests for liturgical ceremonies or the celebration of sacraments outside of Mass, on occasion, a cope is worn over the cassock, surplice and stole. As part of the dress of the clergy, it is normally not worn by prelates - instead, these clerics wear the rochet
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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
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Orarion
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The Orarion is the distinguishing vestment of the deacon and subdeacon in the Eastern Orthodox Church, Oriental Orthodox Churches and Eastern Catholic Churches. It is a narrow stole, usually four to five wide and of various lengths, made of brocade. It is usually trimmed with decorative banding around the edges and fringe at the two ends, the deacon wears the orarion over his left shoulder with the front portion draped over his left forearm. He will take this portion in his hand when leading litanies or drawing attention to a particular liturgical action. This single orarion is the oldest form, as illustrated in traditional, Archdeacons and protodeacons are awarded the much longer double orarion, which is worn over the left shoulder, wrapped around the chest and back, and brought back over the left shoulder to the front. The Archdeacons orarion may also have the word Holy embroidered three times on it in letters, using nomina sacra where customary, in reference to the Trisagion. In modern Greek Orthodox practice, all deacons usually wear the double orarion, armenian usage is identical to the Byzantine Rite, except that their deacons wear the single orarion, which they call urar. Eastern Catholics follow the tradition as do their Orthodox counterparts. Sometimes in Greek Catholic practice, the double orarion is worn only over the shoulder over a cassock if the deacon in question is preaching. The subdeacon also wears the orarion, but always wrapped around his body in the described above. In the Greek tradition, tonsured taper-bearers wear the orarion similarly crossed in back, in the same Greek tradition, altar-servers will sometimes be given a blessing to wear the orarion with the ends hanging parallel in front. In Slavic Orthodox use, no one below the rank of subdeacon is permitted to wear the orarion. However, readers and altar servers are given a blessing by the bishop to vest in the orarion. This is usually in cases where a man has been discerned to have a vocation to the subdiaconate and plans to marry but has not yet done so. The canons require that if a man is to marry, he must do so before ordination to the subdiaconate, and that anybody who marries after subdiaconal ordination is to be deposed
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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
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Flabellum
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The ceremonial use of such fans dates back to Ancient Egypt, and an example was found in the tomb of Tutankhamun. A flabellum is also a structure on the fifth legs of horseshoe crabs. Flabella were in use in both rituals and in the Christian Church from very early days. Flabella were originally used liturgically in the West as well as the East, apart from the foregoing liturgical uses, a flabellum, in the shape of a fan, later of an umbrella or canopy, was used as a mark of honour for bishops and princes. Prior to Vatican II, two fans of this kind were used at the Vatican whenever the pope was carried in state on the sedia gestatoria to or from the altar or audience-chamber, the old ones are exhibited in the museum of the University of Pennsylvania. The new pair of flabella is on display in the Vatican museum, lisbon Patriarchal Cathedral also holds two Flabella and one Sedia Gestatoria in its museum. In the Eastern Orthodox and Greek-Catholic Churches, the fan, is still used to the present day. It is generally made of metal, round, having the likeness of a seraph with six wings surrounding a face. Fans of carved, gilded, or painted wood are also found and they are usually made in pairs. Pieces of this fan, dating from the century, are in the Musée Cluny at Paris. Very ornate and impractical flabella were made in gold and jewels in the Romanesque period, examples of the Eastern Christian style is also found in the Slavic ripidion of the thirteenth century, preserved at Moscow, and in the one shown in the Megaspileon monastery in Greece. On this latter disc are carved the Theotokos and Child and it is encircled by eight medallions containing the images of cherubim, the inventory, taken in 1222, of the treasury of Salisbury, enumerates a silver fan and two of parchment. The richest and most beautiful specimen is the flabellum of the century in the Abbey of Kremsmünster in Upper Austria. It has the shape of a Greek cross and is ornamented with fretwork and the representation of the Resurrection of Christ. St. Pauls Cathedral, London, had a fan made of feathers, and York Cathedrals inventory mentions a silver handle of a fan. Haymo, Bishop of Rochester, gave to his church a fan of silver with an ivory handle, Liturgical Fans used at Hierarchical celebration Russian Orthodox Liturgical Fans used in procession Liturgical Fans in place behind Holy Table Liturgical Fan presented to Deacon at Ordination
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Procession
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A procession is an organized body of people walking in a formal or ceremonial manner. Processions have in all peoples and at all times been a form of public celebration, as forming an orderly. Connected with the triumph was the pompa circensis, or solemn procession that preceded the games in the circus and it first came into use at the Ludi Romani, when the games were preceded by a great procession from the Capitol to the Circus. The praetor or consul who appeared in the ponipa circensis wore the robes of a triumphing general, there were other local processions connected with the primitive worship of the country people, which remained unchanged, but they were eventually overshadowed by the popular piety of the Church. In this sense it appears to be used by Pope Leo I, as to public processions, these seem to have come into rapid vogue after the recognition of Christianity as the religion of the empire. Those at Jerusalem would seem to have long established when described by the author of the Peregrinatio Sylviae towards the end of the 4th century. Very early were the processions accompanied by hymns and prayers, known as litaniae and it is to such a procession that reference appears to be made in a letter of St Basil, which would thus be the first recorded mention of a public Christian procession. The first mention for the Western Church occurs in St Ambrose, in both these cases the litanies are stated to have been long in use. There is also mention of a procession accompanied by hymns, organized at Constantinople by St John Chrysostom in opposition to a procession of Arians, in Sozomen. In times of calamity litanies were held, in which the people walked in robes of penitence, fasting, barefooted, the cross was carried at the head of the procession and often the gospel and the relics of the saint were carried. So, too, Gregory the Great writes to the Sicilian bishops to hold processions to prevent an invasion of Sicily. A famous instance of these penitential litanies is the litania septiformis ordered by Gregory the Great in the year 590, when Rome had been inundated and pestilence had followed. In this litany seven processions, of clergy, laymen, monks, nuns, matrons, the poor and this litany has often been confused with the litania major, introduced at Rome in 598, but is quite distinct from it. From the time of the emperor Constantine I these processions were of great magnificence, Festivals involving processions were adopted by the Christian Church from the pagan calendar of Rome. The litaniae majores et minores, which are stated by Hermann Usener to have been first instituted by Pope Liberius and it is generally acknowledged that they are the equivalent of the Christian Church of the Roman lustrations of the crops in spring, the Ambarvalia, &c. The litania major, or great procession on St Marks day is shown to both in date and ritual with the Roman Robigalia, which took place ad. The litania major followed the route as far as the Milvian bridge, when it turned off and returned to St Peters. This was already established as a festival by 598, as is shown by a document of Gregory the Great that inculcates the duty of celebrating litaniam
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Entrance (liturgical)
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In Eastern Orthodox and Byzantine Catholic churches, an entrance is a procession during which the clergy enter into the sanctuary through the Holy Doors. Over the centuries, these processions have grown more elaborate, and nowadays are accompanied by incense, candles and liturgical fans. In the liturgical theology of the Orthodox Church, the angels are believed to enter with the clergy into the sanctuary, as evidenced by the prayers which accompany the various entrances. The bishop has the right to enter and leave the altar through the Holy Doors at any time, during the course of the Divine Liturgy, there are two entrances. The Little Entrance occurs during the portion of the known as the Liturgy of the Catechumens. For unto Thee are due all glory, honour and worship, to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto the ages of ages. The deacon presents the Gospel Book for the priest to kiss The deacon then points to the Holy Doors with his orarion, and bowing says to the priest, Bless, Master, the holy entrance. The priest blesses with his hand and says, Blessed is the entrance of Thy holy ones, always, now and ever, when the choir finishes singing the Third Antiphon, the deacon lifts up the Gospel Book and says, Wisdom. The choir then sings the Entrance Hymn, Come let us worship, O Son of God, save us who sing to Thee, Alleluia. and the Troparia and Kontakia of the day. Meanwhile, the deacon and priest go in through the Holy Doors, the deacon replaces the Gospel Book on the Holy Table, the priest silently says the Prayer of the Trisagion. Until that point he has been standing upon the episcopal kathedra in the center of the church, also, when a bishop is to be consecrated, the rite takes place at the Little Entrance. This is also the point in the Liturgy when the bishop will bestow ecclesiastical awards, after the troparia and kontakia, the choir begins the Trisagion, Holy God, Holy Mighty, Holy Immortal One, have mercy on us. The chanting of the Trisagion at the Little Entrance is said to have been revealed to St. Proclus. On certain Great Feasts of the year, the Trisagion is replaced by another hymn. On Feasts of the Cross, the Trisagion is replaced by the hymn, Before Thy Cross, we bow down in worship, O Master, and Thy holy Resurrection we glorify. During the Trisagion, or its alternate hymn, the priest and deacon go to the High Place to prepare for the reading of the Epistle and Gospel. The Little Entrance symbolizes the Incarnation of Christ and his baptism in the Jordan River, the deacon representing John the Baptist, because the first coming of Christ was in humility, the priest is instructed in the rubrics to make the entrance with his hands at his side. They then kiss the Holy Table, and bow to each other, the deacon goes behind the Holy Table to the Table of Oblation and the priest comes out of the Holy Doors to bow to the people, asking their forgiveness
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Incense
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Incense is aromatic biotic material which releases fragrant smoke when burned. The term refers to the material itself, rather than to the aroma that it produces, Incense is used for aesthetic reasons, and in therapy, meditation, and ceremony. It may also be used as a simple deodorant or insectifuge, Incense is composed of aromatic plant materials, often combined with essential oils. The forms taken by incense differ with the culture, and have changed with advances in technology. Incense can generally be separated into two types, indirect-burning and direct-burning. Indirect-burning incense is not capable of burning on its own, direct-burning incense is lit directly by a flame and then fanned or blown out, leaving a glowing ember that smoulders and releases fragrance. Direct-burning incense is either a paste formed around a bamboo stick, the word incense comes from Latin for incendere meaning to burn. Combustible bouquets were used by the ancient Egyptians, who employed incense within both pragmatic and mystical capacities, Incense was burnt to counteract or obscure malodorous products of human habitation, but was widely perceived to also deter malevolent demons and appease the gods with its pleasant aroma. One of the oldest extant incense burners originates from the 5th dynasty, the Temple of Deir-el-Bahari in Egypt contains a series of carvings that depict an expedition for incense. The Babylonians used incense while offering prayers to divining oracles, Incense spread from there to Greece and Rome. Incense burners have been found in the Indus Civilization, evidence suggests oils were used mainly for their aroma. India also adopted techniques from East Asia, adapting the inherited formulation to encompass aromatic roots and this comprised the initial usage of subterranean plant parts within the fabrication of incense. New herbs like Sarsaparilla seeds, frankincense, and cypress were used by Indians for incense, at around 2000 BCE, Ancient China began the use of incense in the religious sense, namely for worship. Incense was used by Chinese cultures from Neolithic times and became widespread in the Xia, Shang. Incense usage reached its peak during the Song Dynasty with numerous buildings erected specifically for incense ceremonies, during the 14th century Shogunate, a samurai warrior might perfume his helmet and armor with incense to achieve an aura of invincibility. It wasnt until the Muromachi Era during the 15th and 16th century that incense appreciation spread to the upper, a variety of materials have been used in making incense. Historically there has been a preference for using locally available ingredients, for example, sage and cedar were used by the indigenous peoples of North America. Trading in incense materials comprised a part of commerce along the Silk Road and other trade routes
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Zeon (liturgy)
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Zeon is a liturgical action which takes place in the Divine Liturgy of the Rite of Constantinople, during which hot water is added to the chalice. The same term is used as a noun to describe the used for this purpose. Immediately following the fraction, the server hands the deacon a vessel of hot water. The deacon presents it to the priest and says, Bless, Master, the priest blesses it with his right hand saying, Blessed is the fervor of Thy saints, always, now and ever, and unto the ages of ages. The deacon pours a portion of the hot water into the chalice, making the Sign of the Cross with the water, as he says, The fervor of faith, the historical beginnings of the ritual are unknown, however, it is clearly of ancient origin. Symbolically, the water represents the water which flowed from the side of Jesus at the time of the Crucifixion. Orthodox Christians believe that they partake of the Resurrected Body and Blood of Christ, the type of vessel used differs depending upon whether the Greek or Slavic Rite is used. In the Greek practice, the zeon vessel tends to be shaped like a very small ewer set on a tiny plate, the Slavic practice, by contrast, uses a larger vessel shaped like a cup with a flat handle, set on a somewhat larger plate. Both traditions use enough to heat the entire chalice, the practice of drinking wine mixed with water existed already in Ancient Greece. Drinking wine unmixed was uncommon, and was signaled as such, the Sephardi Hebrews had the practice of meziga the Kiddush wine with water. The Christian Orthodox and Sephardic customs may share the same Oriental origin
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Chalice
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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
