1.
Rogier van der Weyden
–
Rogier van der Weyden or Roger de la Pasture was an Early Netherlandish painter whose surviving works consist mainly of religious triptychs, altarpieces and commissioned single and diptych portraits. By the latter half of the 15th century, he had eclipsed Jan van Eyck in popularity, however his fame lasted only until the 17th century, and largely due to changing taste, he was almost totally forgotten by the mid-18th century. There are few facts of van der Weydens life. What else is known of him has come from records and secondary sources. However the paintings now attributed to him are generally accepted, despite a tendency in the 19th century to attribute his work to others, all of his forms are rendered with rich, warm colourisation and a sympathetic expression, while he is known for his expressive pathos and naturalism. His portraits tend to be half length and half profile, Van der Weyden used an unusually broad range of colours and varied tones, in his finest work the same tone is not repeated in any other area of the canvas, even the whites are varied. Due to the loss of archives in 1695 and again in 1940, Rogelet de le Pasture was born in Tournai in 1399 or 1400. His parents were Henri de le Pasture and Agnes de Watrélos and he married around 1426, to Elisabeth Goffaert, and was made town painter of Brussels in 1436, and changed his name from the French to the Flemish format, becoming van der Weyden. The Pasture family had settled before in the city of Tournai where Rogiers father worked as a maître-coutelier, in 1426 Rogier married Elisabeth, the daughter of a Brussels shoemaker Jan Goffaert and his wife Cathelyne van Stockem. Rogier and Elisabeth had four children, Cornelius, who became a Carthusian monk, was born in 1427, a daughter Margaretha in 1432. Before 21 October 1435 the family settled in Brussels where the two children were born, Pieter in 1437 and Jan in 1438, who would go on to become a painter. On his move to Brussels, Rogier began using the Flemish version of his name, little is known about Rogiers training as a painter. The archival sources from Tournai were completely destroyed during World War II, the sources on his early life are confusing and have led to different interpretations by scholars. It is known that the city council of Tournai offered eight pitchers of wine in honour of a certain Maistre Rogier de le Pasture on the 17th November 1426. However, on 5 March of the year the records of the painters guild show a Rogelet de le Pasture entered the workshop of Robert Campin together with Jacques Daret. Records show that de le Pasture was already established as a painter, only five years later, on the first of August 1432, de le Pasture obtained the title of a Master painter. His later entry into apprenticeship might be explained by the fact that during the 1420s the city of Tournai was in crisis, the late apprenticeship may have been a legal formality. Also Jacques Daret was then in his twenties and had living and working in Campins household for at least a decade
2.
Hope
–
Hope is an optimistic attitude of mind that is based on an expectation of positive outcomes related to events and circumstances in ones life or the world at large. As a verb, its definitions include, expect with confidence, among its opposites are dejection, hopelessness and despair. Dr. Barbara L. Fredrickson argues that hope comes into its own when crisis looms, Hopeful people are like the little engine that could, they keep telling themselves I think I can, I think I can. Such positive thinking bears fruit when based on a sense of optimism. Object relations theory sees the analytic transference as motivated in part by an unconscious hope that past conflicts. As specialist in positive psychology, Charles Richard Snyder studied how hope and forgiveness can impact several aspects of such as health, work, education. Snyder postulated that there are three things that make up hopeful thinking, Goals – Approaching life in a goal-oriented way. Pathways – Finding different ways to achieve your goals, agency – Believing that you can instigate change and achieve these goals. In other words, hope was defined as the capability to derive pathways to desired goals. Snyder proposed a Hope Scale which considered that a determination to achieve their goal is their measured hope. Snyder differentiates between adult-measured hope and child-measured hope, the Adult Hope Scale by Snyder contains 12 questions,4 measuring ‘pathways thinking’,4 measuring ‘agency thinking’, and 4 that are simply fillers. Each subject responds to each question using an 8-point scale, fibel and Hale measure hope by combining Snyders Hope Scale with their own Generalized Expectancy for Success Scale to empirically measure hope. Snyder regarded that psychotherapy can help focus attention on ones goals, Hope has the ability to help people heal faster and easier. Individuals who maintain hope, especially when battling illness, significantly enhance their chances of recovery and this is important because numerous people with chronic, physical, or mental illness believe that their condition is stable and that they have little chance of recovery. Shaping people’s beliefs and expectations to be hopeful and optimistic is an essential component of positive psychology. In general, people who possess hope and think optimistically have a sense of well being in addition to the improved health outcomes outlined above. Positive psychologists teach strategies to help boost people’s hope and optimism, of the countless models that examine the importance of hope in an individual’s life, there are two major theories that have gained a significant amount of recognition in the field of psychology. This model reasons that an ability to be hopeful depends on two types of thinking, agency thinking and pathway thinking
3.
Sacrament of Penance
–
By this sacrament Christians are freed from sins committed after Baptism. The sacrament of Penance is considered the way to be absolved from mortal sin. The Sacrament of Penance and Reconciliation is also known as Penance, Reconciliation, the sacrament has four elements, three on the part of the penitent and one on the part of the minister of the sacrament. Catholics distinguish between two types of sin, mortal sins are a grave violation of Gods law that turns man away from God. Someone who is aware of having committed mortal sins must repent of having done so, every sin involves an unhealthy attachment to creatures, purification from which is called the temporal punishment for sin. The 1983 Code of Canon Law states, A priest alone is the minister of the sacrament of penance, to refer exclusively to priests in the more common English sense, Latin uses the word presbyter. In order to be able to be absolved validly from sin, the history of the sacrament of Penance dates back to the New Testament and the time of Jesus. Cyrille Vogel collected a list of twelve major sins named in the New Testament, fickleness and insanity Drunkenness and intemperance. This early way of penitential discipline received in modern times the name of public penance, mistakenly confused with public announcement of the excommunication because of a public and grave sin. Sometimes sinners did publicly speak about their sins, but testimonies of the early Church show that in most cases offences were known to the priest alone. When a penitent did publicly confess his/her sins, decision to do it was always by the initiative of the person. The public character of penance should be understood as prayerful participation and support given by the community to a sinner. Multiple discussions began in the 3rd century, time of persecutions, on how to exercise Church penance regarding grave sinners, e. g. lapsed Catholics. A controversy first resulted over Montanism, whose main supporter was Tertullian, there were arguments between Novatian and Pope Cornelius, and between St. Cyprian and Pope Stephen I. Hippolytus of Rome criticised the popes, condemning them for being too easy to accept grave sinners back to the communion of the Church, the primary source of information on the canonical penance in this period are sermons of Augustine of Hippo and of Caesarius of Arles. Special canons were issued by regional, local Church councils on how to deal with the public penance, because of that it is called canonical penance. Acts of ancient councils of this show that no one who belonged to the order of penitents had access to Eucharistic communion – until the bishop reconciled him with the community of the Church. Canon 29 of the Council of Epaone in Gaul says, that from among penitents only apostates had to leave Sunday assembly together with catechumens, other penitents were present until the end but were denied communion in the table of the Lord
4.
Ordination
–
Ordination is the process by which individuals are consecrated, that is, set apart as clergy to perform various religious rites and ceremonies. The process and ceremonies of ordination vary by religion and denomination, one who is in preparation for, or who is undergoing the process of ordination is sometimes called an ordinand. The liturgy used at an ordination is sometimes referred to as an ordination, the tradition of the ordained monastic community began with the Buddha, who established orders of monks and later of nuns. The procedure of ordination in Buddhism is laid down in the Vinaya, permission was granted in 822 CE, seven days after Saicho died. The platform was finished in 827 CE at Enryaku-ji temple on Mount Hiei, pabbajja is an ordination procedure for novice Buddhist monks in the Theravada tradition. The legitimacy of fully ordained nuns has become a significant topic of discussion in recent years, however th 14th Dalai Lama has endeavored for many years to improve this situation. In Medieval Sōtō Zen, a tradition of ordination was developed to give the laity access to Zen funeral rites. Chinese Ch’an monastic codes, from which Japanese Sōtō practices were derived, contain only monastic funeral rites, to solve this problem, the Sōtō school developed the practice of ordaining laypeople after death, thus allowing monastic funeral rites to be used for them as well. The Buddhist ordination tradition of the New Kadampa Tradition-International Kadampa Buddhist Union is not the traditional Buddhist ordination and he is said to view them as a “practical condensation” of the 253 Vinaya vows of fully ordained monks. There are also no instructions and guidelines for the behaviour of monks. Because the behaviour of monks and nuns is not clearly defined “each Resident Teacher developed his or her own way of ‘disciplining’ monks, there are three degrees of ordination, deacon, presbyter, and bishop. Both bishops and presbyters are priests and have authority to celebrate the Eucharist, Ordination of a bishop is performed by several bishops, ordination of a priest or deacon is performed by a single bishop. The ordination of a new bishop is called a consecration. Many ancient sources specify that at least three bishops are necessary to consecrate another, e. g, only a person ordained to the priesthood may administer certain sacraments. The Catholic Church teaches that one bishop is sufficient to consecrate a new bishop validly, in most Christian denominations that retain the practice of ordination, only an already ordained bishop or the equivalent may ordain bishops, priests, and deacons. However, Canon Law requires that bishops always be consecrated with the mandate of the Roman Pontiff, moreover, at least three bishops are to perform the consecration, although the Apostolic See may dispense from this requirement in extraordinary circumstances. Those married deacons who become widowers have the possibility of seeking ordination to the priesthood in exceptional cases, the Roman Catholic Church has never recognized Anglican orders as valid. Anglicanism recognizes Roman Catholic and Orthodox ordinations, hence, clergy converting to Anglicanism are not re-ordained, some Eastern Orthodox churches recognize Roman Catholic ordinations while others re-ordain Roman Catholic clergy who convert
5.
Bishop
–
A bishop is an ordained, consecrated, or appointed member of the Christian clergy who is generally entrusted with a position of authority and oversight. Within these churches, bishops are seen as those who possess the full priesthood, Some Protestant churches including the Lutheran and Methodist churches have bishops serving similar functions as well, though not always understood to be within apostolic succession in the same way. Priests, deacons and lay ministers cooperate and assist their bishop in shepherding a flock, the earliest organization of the Church in Jerusalem was, according to most scholars, similar to that of Jewish synagogues, but it had a council or college of ordained presbyters. In, we see a system of government in Jerusalem chaired by James the Just. In, the Apostle Paul ordains presbyters in churches in Anatolia, in Timothy and Titus in the New Testament a more clearly defined episcopate can be seen. We are told that Paul had left Timothy in Ephesus and Titus in Crete to oversee the local church, Paul commands Titus to ordain presbyters/bishops and to exercise general oversight, telling him to rebuke with all authority. Early sources are unclear but various groups of Christian communities may have had the bishop surrounded by a group or college functioning as leaders of the local churches, eventually, as Christendom grew, bishops no longer directly served individual congregations. Instead, the Metropolitan bishop appointed priests to each congregation. Around the end of the 1st century, the organization became clearer in historical documents. While Ignatius of Antioch offers the earliest clear description of monarchial bishops he is an advocate of monepiscopal structure rather than describing an accepted reality. To the bishops and house churches to which he writes, he offers strategies on how to pressure house churches who dont recognize the bishop into compliance. Other contemporary Christian writers do not describe monarchial bishops, either continuing to equate them with the presbyters or speaking of episkopoi in a city, plainly therefore we ought to regard the bishop as the Lord Himself — Epistle of Ignatius to the Ephesians 6,1. Your godly bishop — Epistle of Ignatius to the Magnesians 2,1, therefore as the Lord did nothing without the Father, either by Himself or by the Apostles, so neither do ye anything without the bishop and the presbyters. — Epistle of Ignatius to the Magnesians 7,1. Be obedient to the bishop and to one another, as Jesus Christ was to the Father, and as the Apostles were to Christ and to the Father, — Epistle of Ignatius to the Magnesians 13,2. Apart from these there is not even the name of a church, — Epistle of Ignatius to the Trallesians 3,1. Follow your bishop, as Jesus Christ followed the Father, and the presbytery as the Apostles, and to the deacons pay respect, as to Gods commandment — Epistle of Ignatius to the Smyrnans 8,1. He that honoureth the bishop is honoured of God, he that doeth aught without the knowledge of the bishop rendereth service to the devil — Epistle of Ignatius to the Smyrnans 9,1
6.
Bible
–
The Bible is a collection of sacred texts or scriptures that Jews and Christians consider to be a product of divine inspiration and a record of the relationship between God and humans. Many different authors contributed to the Bible, what is regarded as canonical text differs depending on traditions and groups, a number of Bible canons have evolved, with overlapping and diverging contents. The Christian Old Testament overlaps with the Hebrew Bible and the Greek Septuagint, the New Testament is a collection of writings by early Christians, believed to be mostly Jewish disciples of Christ, written in first-century Koine Greek. These early Christian Greek writings consist of narratives, letters, among Christian denominations there is some disagreement about the contents of the canon, primarily the Apocrypha, a list of works that are regarded with varying levels of respect. Attitudes towards the Bible also differ amongst Christian groups and this concept arose during the Protestant Reformation, and many denominations today support the use of the Bible as the only source of Christian teaching. With estimated total sales of over 5 billion copies, the Bible is widely considered to be the book of all time. It has estimated sales of 100 million copies, and has been a major influence on literature and history, especially in the West. The English word Bible is from the Latin biblia, from the word in Medieval Latin and Late Latin. Medieval Latin biblia is short for biblia sacra holy book, while biblia in Greek and it gradually came to be regarded as a feminine singular noun in medieval Latin, and so the word was loaned as a singular into the vernaculars of Western Europe. Latin biblia sacra holy books translates Greek τὰ βιβλία τὰ ἅγια ta biblia ta hagia, the word βιβλίον itself had the literal meaning of paper or scroll and came to be used as the ordinary word for book. It is the diminutive of βύβλος byblos, Egyptian papyrus, possibly so called from the name of the Phoenician sea port Byblos from whence Egyptian papyrus was exported to Greece, the Greek ta biblia was an expression Hellenistic Jews used to describe their sacred books. Christian use of the term can be traced to c.223 CE, bruce notes that Chrysostom appears to be the first writer to use the Greek phrase ta biblia to describe both the Old and New Testaments together. The division of the Hebrew Bible into verses is based on the sof passuk cantillation mark used by the 10th-century Masoretes to record the verse divisions used in oral traditions. The oldest extant copy of a complete Bible is an early 4th-century parchment book preserved in the Vatican Library, the oldest copy of the Tanakh in Hebrew and Aramaic dates from the 10th century CE. The oldest copy of a complete Latin Bible is the Codex Amiatinus and he states that it is not a magical book, nor was it literally written by God and passed to mankind. In Christian Bibles, the New Testament Gospels were derived from traditions in the second half of the first century CE. Riches says that, Scholars have attempted to reconstruct something of the history of the oral traditions behind the Gospels, the period of transmission is short, less than 40 years passed between the death of Jesus and the writing of Marks Gospel. This means that there was time for oral traditions to assume fixed form
7.
Second Vatican Council
–
The Second Vatican Council, fully the Second Vatican Ecumenical Council and informally known as Vatican II, addressed relations between the Catholic Church and the modern world. It was the twenty-first and most recent ecumenical council of the Catholic Church, many of these changes remain divisive among the Catholic faithful. At the same time, the worlds bishops faced challenges driven by political, social, economic, some of these bishops sought new ways of addressing those challenges. The First Vatican Council had been nearly a century before but had been cut short when the Italian Army entered the city of Rome at the end of Italian unification. Pope John XXIII, however, gave notice of his intention to convene the Council on 25 January 1959 and this sudden announcement, which caught the Curia by surprise, caused little initial official comment from Church insiders. In various discussions before the Council actually convened, John XXIII often said that it was time to open the windows and he invited other Christians outside the Catholic Church to send observers to the Council. Acceptances came from both the Eastern Orthodox Church and Protestant denominations as internal observers, but these observers did not cast votes in the approbation of the conciliar documents. Pope John XXIIIs announcement on 25 January 1959 of his intention to call a general council came as an even to the cardinals present. The Pontiff pre-announced the council under a full moon when the faithful with their candlelights gathered in St. Peters square, after which, he instructed the people to go back home and give their children a kiss of goodnight, from the Pope himself. He had tested the idea only ten days before one of them, his Cardinal Secretary of State Domenico Tardini. Although the Pope later said the idea came to him in a flash in his conversation with Tardini, two cardinals had earlier attempted to interest him in the idea. They were two of the most conservative, Ernesto Ruffini and Alfredo Ottaviani, who had already in 1948 proposed the idea to Pope Pius XII and who put it before John XXIII on 27 October 1958. These groups, composed mostly of members of the Roman Curia, produced 987 proposed constituting sessions, attendance varied in later sessions from 2,100 to over 2,300. In addition, a number of periti were available for theological consultation—a group that turned out to have a major influence as the council went forward. Seventeen Orthodox Churches and Protestant denominations sent observers, more than three dozen representatives of other Christian communities were present at the opening session, and the number grew to nearly 100 by the end of the 4th Council Sessions. Pope John XXIII opened the Council on 11 October 1962 in a public session, what is needed is that this certain and immutable doctrine, to which the faithful owe obedience, be studied afresh and reformulated in contemporary terms. For this deposit of faith, or truths which are contained in our time-honored teaching is one thing, roncalli, Angelo Giuseppe, Opening address, Council, Rome, IT.13 October 1962 marked the initial working session of the Council. That days agenda included the election for members of the ten conciliar commissions, each would have sixteen elected and eight appointed members, and were expected to do most of the work of the Council
8.
Traditionalist Catholicism
–
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
9.
Western Christianity
–
Western Christianity consists of the Latin Church of the Catholic Church, and a variety of Protestant denominations. The name has applied in order to distinguish these from Eastern Christianity. Today, the distinction between Western and Eastern Christianity is not nearly as absolute, due to the spread of missionary activities, migrations. The adjectives Western Christianity and Eastern Christianity are thus used to refer to historical origins rather than present geographical locations. For most of its history the church in Europe has been divided between the Latin-speaking west, whose centre was Rome, and the Greek-speaking east, whose centre was Constantinople. Cultural differences and political rivalry created tensions between the two churches, leading to disagreement over doctrine and ecclesiology and ultimately to schism, like Eastern Christianity, Western Christianity traces its roots, directly or indirectly, to the apostles and other early preachers of the religion. In Western Christianitys original area Latin was the principal language, Christian writers in Latin had more influence there than those who wrote in Greek, Syriac, or other Eastern languages. With the last-named form of Eastern Christianity, reunion agreements were signed at the Second Council of Lyon and the Council of Florence, but these proved ineffective. The rise of Protestantism led to divisions within Western Christianity, which still persist, and wars—for example. In and after the Age of Discovery, Europeans spread Western Christianity to the New World, Roman Catholicism came to the Americas, Africa, Asia, Australia and the Pacific. Protestantism, including Anglicanism, came to North America, Australia-Pacific and this Western version also has the additional phrase God from God, which was in the Creed as adopted by the First Council of Nicaea, but which was dropped by the First Council of Constantinople. The date of Easter usually differs between Eastern and Western Christianity, because the calculations are based on the Julian calendar and Gregorian calendar respectively, for example, the Church of England continued to observe Easter on the same date as the Eastern Church until 1753. Even the dates of other Christian holidays differ between Eastern and Western Christianity, Western Christianity makes up about 90% of Christians worldwide, with the Roman Catholic Church accounting for over half and various Protestant denominations making up another 40%. Hussite movements of 15th century Bohemia preceded the main Protestant uprising by 100 years and evolved into several small Protestant churches, waldensians survived also, but blended into the Reformed tradition
10.
Mass (liturgy)
–
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
11.
Olive oil
–
Olive oil is a liquid fat obtained from olives, a traditional tree crop of the Mediterranean Basin. The oil is produced by pressing whole olives and it is commonly used in cooking, whether for frying or as a salad dressing. It is also used in cosmetics, pharmaceuticals, and soaps, and as a fuel for oil lamps. It is associated with the Mediterranean diet for its health benefits. The olive is one of three core food plants in Mediterranean cuisine, the two are wheat and grapes. Olive trees have grown around the Mediterranean since the 8th millennium BC. Spain is the largest producer of oil, followed by Italy. However, per capita consumption is highest in Greece, followed by Spain, Italy, consumption in North America and northern Europe is far less, but rising steadily. The composition of oil varies with the cultivar, altitude, time of harvest. It consists mainly of acid, with smaller amounts of other fatty acids including linoleic acid. The olive tree is native to the Mediterranean basin, wild olives were collected by Neolithic peoples as early as the 8th millennium BC, the wild olive tree originated in Asia Minor or in ancient Greece. It is not clear when and where trees were first domesticated, in Asia Minor, in the Levant. Archeological evidence shows that olives were turned into oil by 6000 BC and 4500 BC in present-day Palestine. Until 1500 BC, eastern areas of the Mediterranean were most heavily cultivated. Evidence also suggests that olives were being grown in Crete as long ago as 2,500 BC, the cultivation of olive trees in Crete became particularly intense in the post-palatial period and played an important role in the islands economy, as it did across the Mediterranean. Recent genetic studies suggest that species used by modern cultivators descend from multiple wild populations, Olive trees and oil production in the Eastern Mediterranean can be traced to archives of the ancient city-state Ebla, which were located on the outskirts of the Syrian city Aleppo. Here some dozen documents dated 2400 BC describe lands of the king and these belonged to a library of clay tablets perfectly preserved by having been baked in the fire that destroyed the palace. A later source is the frequent mentions of oil in the Tanakh, dynastic Egyptians before 2000 BC imported olive oil from Crete, Syria and Canaan and oil was an important item of commerce and wealth
12.
Maundy Thursday
–
The English chrism derives from Koine Greek via Latin and Old French. In Greek, khrîsma was originally the verbal noun of χρίειν, by extension, along with khrîma, khrîstai, and later khrísma, it came to be used for the anointing oil or ointment itself. Khrísma came into Latin as chrisma, which appears in the works of Tertullian and this was adopted directly into Old English as crisma, which developed into Middle English crisme and various related spellings. In Old French, the original Latin was conflated with cramum, developing into cresme, the spelling chrism after the Latin original was generally adopted in the 16th century, after which cream came to be restricted to its present meaning. The Proto-Indo-European root from which the Greek term derived has been reconstructed as *ghrei- and this is cognate with Sanskrit ghṛtə and Hindi ghī, as well as Lithuanian grejù, griẽti, Middle Low German grēme, Old English grīma, English grime, and possibly Phrygian gegreimenan. Multiple early Christian documents discuss the ordinance or several ceremonies. explained in the Apostolical Constitutions of chrism, including documents by Theophilus, cyril states that the ointment is the seal of the covenants of baptism and God’s promises to the Christian who is anointed. He says, Having been counted worthy of this Holy Chrism, ye are called Christians, for before you were deemed worthy of this grace, ye had properly no right to this title, but were advancing on your way towards being Christians. Chrism is essential for the Catholic Sacrament of Confirmation/Chrismation, and is used in the sacraments of Baptism. Those to be confirmed or chrismated, after receiving the laying on of hands, are anointed on the head by the bishop or priest, in baptism, if the person baptized is not to be immediately confirmed or chrismated, the minister anoints them with chrism. Newly ordained priests are anointed with chrism on the palms of their hands and it is also used in the consecration of objects such as churches and altars. Before the reforms of the Second Vatican Council, chrism had to be used to consecrate patens and chalices as well. The Sign of the Cross would be made with the chrism on the parts the chalice and paten where the Eucharist would rest. The chalice and paten would need to be consecrated with the chrism again if they were re-gilded and this ritual could only be performed by a Bishop or a priest with the faculties to do so. According to the rubrics, a simple blessing suffices, however, it is still permitted that the bishop performs the consecration with chrism. Chrism is made of oil and is scented with a sweet perfume. The oil of catechumens and the oil of the sick are blessed at this Mass. These holy oils are stored in special vessels known as chrismaria. When the oils are distributed to a priest for him to use in his ministry they are kept in a vessel with three compartments, known as an oil stock
