1.
Christian cross variants
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This is a list of Christian cross variants. The Christian cross, with or without a figure of Christ included, is the religious symbol of Christianity. A cross with figure of Christ affixed to it is termed a crucifix, the term Greek cross designates a cross with arms of equal length, as in a plus sign, while the term Latin cross designates a cross with an elongated descending arm. Numerous other variants have developed during the medieval period. Christian crosses are used widely in churches, on top of buildings, on bibles, in heraldry, in personal jewelry, on hilltops. Crosses are a prominent feature of Christian cemeteries, either carved on gravestones or as sculpted stelae, roman Catholic, Anglican and Lutheran depictions of the cross are often crucifixes, in order to emphasize that it is Jesus that is important, rather than the cross in isolation. Large crucifixes are a prominent feature of some Lutheran churches, as illustrated in the article Rood, several Christian cross variants are available in computer-displayed text. The Latin cross symbol is included in the character set as 271D. For others, see Religious and political symbols in Unicode, basic variants, or early variants widespread since antiquity
2.
Apse
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In architecture, an apse is a semicircular recess covered with a hemispherical vault or semi-dome, also known as an Exedra. Smaller apses may also be in other locations, especially shrines, an apse is a semicircular recess covered with a hemispherical vault. Commonly, the apse of a church, cathedral or basilica is the semicircular or polygonal termination to the choir or sanctuary, in relation to church architecture it is generally the name given to where the altar is placed or where the clergy are seated. An apse is occasionally found in a synagogue, e. g. Maoz Haim Synagogue, the apse is separated from the main part of the church by the transept. Smaller apses are sometimes built in other than the east end. The domed apse became a part of the church plan in the early Christian era. In the Eastern Orthodox tradition, the apse is known as diaconicon. Various ecclesiastical features of which the apse may form part are drawn here, The chancel, directly to the east beyond the choir contains the High Altar. This area is reserved for the clergy, and was formerly called the presbytery. Hemi-cyclic choirs, first developed in the East, came to use in France in 470, famous northern French examples of chevets are in the Gothic cathedrals of Amiens, Beauvais and Reims. The word ambulatory refers to an aisle in the apse that passes behind the altar and choir. An ambulatory may refer to the passages that enclose a cloister in a monastery, or to other types of aisles round the edge of a church building
3.
Condom Cathedral
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Condom Cathedral is a Catholic church and a former cathedral, and a national monument of France, located in Condom, Gers. It was formerly the seat of the Bishops of Condom, the diocese was added to the Archdiocese of Auch in 1822, the cathedral dominates the town, which sits on a hill above the Baïse River. It was designed at the end of the 15th century, and erected 1506-31, the church has buttresses all around and there is a 40-metre square tower over the west front. The west front door has the Four Evangelists symbols in the tympanum, inside, the wide, aisleless nave is lit by the clerestory windows with grisaille glass. At night, the lights on the Flamboyant tracery of the windows are a lovely sight. There is an openwork screen from 1844 around the chancel which demarcates it from the ambulatory. The stained glass in the choir is from the 19th century and this cathedral was famous for its sumptuous 16th century liturgy, and for its organ of 1605 at the west end. This is commemorated in the vault bosses with figures of angel musicians. The original pulpit with its carved stone baldaquin is still in place. The 16th century cloister is now a public passageway adjoining a car park, the exterior of which is attractively illuminated at night
4.
Church architecture
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Church architecture refers to the architecture of buildings of Christian churches. These large, often ornate and architecturally prestigious buildings were dominant features of the towns, however, far more numerous were the parish churches in Christendom, the focus of Christian devotion in every town and village. In the 20th century, the use of new materials, such as steel, the history of church architecture divides itself into periods, and into countries or regions and by religious affiliation. The simplest church building comprises a single meeting space, built of locally available material, such churches are generally rectangular, but in African countries where circular dwellings are the norm, vernacular churches may be circular as well. A simple church may be built of mud brick, wattle and daub and it may be roofed with thatch, shingles, corrugated iron or banana leaves. However, church congregations, from the 4th century onwards, have sought to construct buildings that were both permanent and aesthetically pleasing. This had led to a tradition in which congregations and local leaders have invested time, money and personal prestige into the building, within any parish, the local church is often the oldest building, and is larger than any pre-19th-century structure except perhaps a barn. The church is built of the most durable material available. To the two-room structure is often added aisles, a tower, chapels, in the first three centuries of the Early Christian Church, the practice of Christianity was illegal and few churches were constructed. In the beginning Christians worshipped along with Jews in synagogues and in private houses, after the separation of Jews and Christians the latter continued to worship in peoples houses, known as house churches. These were often the homes of the members of the faith. Saint Paul, in his first letter to the Corinthians writes, aquila and Prisca, together with the church in their house, greet you warmly in the Lord. Some domestic buildings were adapted to function as churches, one of the earliest of adapted residences is at Dura Europos church, built shortly after 200 AD, where two rooms were made into one, by removing a wall, and a dais was set up. To the right of the entrance a small room was made into a baptistry, some church buildings were specifically built as church assemblies, such as that opposite the emperor Diocletians palace in Nicomedia. The books of the Holy Scriptures were found, and they were committed to the flames, the utensils and furniture of the church were abandoned to pillage, all was rapine, confusion, tumult. That church, situated on rising ground, was within view of the palace, and Diocletian and Galerius stood, as if on a watchtower, disputing long whether it ought to be set on fire. The sentiment of Diocletian prevailed, who dreaded lest, so great a fire being once kindled, some part of the city might he burnt, for there were many and large buildings that surrounded the church. Then the Pretorian Guards came in battle array, with axes and other iron instruments, from the first to the early fourth centuries most Christian communities worshipped in private homes, often secretly
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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
6.
Choir (architecture)
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A choir, also sometimes called quire, is the area of a church or cathedral that provides seating for the clergy and church choir. It is in the part of the chancel, between the nave and the sanctuary, which houses the altar and Church tabernacle. In larger medieval churches it contained choir-stalls, seating aligned with the side of the church, in modern churches, the choir may be located centrally behind the altar, or the pulpit. The back-choir or retro-choir is a space behind the altar in the choir of a church. In the Early Church, the sanctuary was connected directly to the nave, the choir was simply the east part of the nave, and was fenced off by a screen or low railing, called cancelli, which is where the English word chancel comes from. The word choir is first used by members of the Latin Church, isidore of Seville and Honorius of Autun write that the term is derived from the corona, the circle of clergy or singers who surrounded the altar. When first introduced, the choir was attached to the bema, the platform in the center of the nave on which were placed seats for the higher clergy. This arrangement can still be observed at the Basilica of St. Mary Major in Rome, over time, the bema and choir moved eastward to their current position. In some churches the choir is arranged in the apse behind the altar, the architectural details of the choir developed in response to its function as the place where the Divine Office was chanted by the monastic brotherhood or the chapter of canons. The chancel was regarded as the part of the church. The pulpit and lectern are also found at the front of the choir. The organ may be located here, or in a loft elsewhere in the church, some cathedrals have a retro-choir behind the High Altar, opening eastward towards the chapels in the eastern extremity. After the Reformation Protestant churches generally moved the forward, typically to the front of the chancel. The choir and rear of deep chancels became little used in churches surviving from the Middle Ages, with the emphasis on sermons, and their audibility, some churches simply converted their chancels to seat part of the congregation. The choir area is occupied by sometimes finely carved and decorated wooden seats known as choir stalls, the choir may be furnished either with long benches or individual choir stalls. There may be several rows of seating running parallel to the walls of the church, the use of choir stalls is more traditional in monasteries and collegiate churches. Monastic choir stalls are often fitted with seats that fold up when the monastics stand, often the hinged seat will have a misericord on the underside on which he can lean while standing during the long services. The upper part of the stall is so shaped as to provide a headrest while sitting
7.
Sanctuary
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A sanctuary, in its original meaning, is a sacred place, such as a shrine. By the use of such places as a haven, by extension the term has come to be used for any place of safety. This secondary use can be categorized into human sanctuary, a place for humans, such as a political sanctuary. The meaning was extended to places of holiness or safety, a religious sanctuary may be a sacred place, or a consecrated area of a church or temple around its tabernacle or altar. Examples are St. Peters Basilica in Rome and St. Albans Cathedral in England, the place, and therefore the church built there, was considered to have been sanctified by what happened there. In modern times, the Catholic Church has continued this practice by placing in the altar of each church, when it is consecrated for use, the relics box is removed when the church is taken out of use as a church. In the Eastern Orthodox Church, the antimension on the altar serves a similar function and it is a cloth icon of Christs body taken down from the cross, and typically has the relics of a saint sewn into it. In addition, it is signed by the bishop, and represents his authorization. In many Western traditions altar rails sometimes mark the edge of the sanctuary or chancel, in many churches the architectural term chancel covers the same area as the sanctuary, and either term may be used. In some Protestant churches, the term denotes the entire worship area while the term chancel is used to refer to the area around the altar-table. In other Oriental Orthodox traditions, a curtain is used. In most modern synagogues, the room for prayer is known as the sanctuary, to contrast it with smaller rooms dedicated to various other services. When referring to prosecution of crimes, sanctuary can mean one of the following, Church sanctuary A sacred place, such as a church, in which fugitives formerly were immune to arrest. While the practice of churches offering sanctuary is still observed in the modern era, political sanctuary Immunity to arrest afforded by a sovereign authority. People seeking political sanctuary typically do so by asking a sovereign authority for asylum, many ancient peoples recognized a religious right of asylum, protecting criminals from legal action and from exile to some extent. This principle was adopted by the early Christian church, and various rules developed for what the person had to do to qualify for protection and just how much protection it was. By Norman times, there had come to be two kinds of sanctuary, All churches had the kind, but only the churches the king licensed had the broader version. The medieval system of asylum was finally abolished entirely in England by James I in 1623, a prime example is Queen Elizabeth Woodville, consort of Edward IV of England
8.
Nave
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The nave /ˈneɪv/ is the central aisle of a basilica church, or the main body of a church between its western wall and its chancel. It is the zone of a church accessible by the laity, the nave extends from the entry — which may have a separate vestibule — to the chancel and may be flanked by lower side-aisles separated from the nave by an arcade. If the aisles are high and of a width comparable to the central nave and it provides the central approach to the high altar. The term nave is from medieval Latin navis, a ship was an early Christian symbol. The term may also have suggested by the keel shape of the vaulting of a church. The earliest churches were built when builders were familiar with the form of the Roman basilica and it had a wide central area, with aisles separated by columns, and with windows near the ceiling. Old St. Peters Basilica in Rome is a church which had this form. It was built in the 4th century on the orders of Roman emperor Constantine I, the nave, the main body of the building, is the section set apart for the laity, while the chancel is reserved for the clergy. In medieval churches the nave was separated from the chancel by the rood screen, medieval naves were divided into bays, the repetition of form giving an effect of great length, and the vertical element of the nave was emphasized. During the Renaissance, in place of dramatic effects there were more balanced proportions, longest nave in Denmark, Aarhus Cathedral,93 metres. Longest nave in England, St Albans Cathedral, St Albans,84 metres, longest nave in Ireland, St Patricks Cathedral, Dublin,91 metres. Longest nave in France, Bourges Cathedral,91 metres, including choir where a crossing would be if there were transepts, longest nave in Germany, Cologne cathedral,58 metres, including two bays between the towers. Longest nave in Italy, St Peters Basilica in Rome,91 metres, longest nave in Spain, Seville,60 metres, in five bays. Longest nave in the United States, Cathedral of Saint John the Divine, New York City, highest vaulted nave, Beauvais Cathedral, France,48 metres high but only one bay of the nave was actually built but choir and transepts were completed to the same height. Highest completed nave, Rome, St. Peters, Italy,46 metres high, abbey, with architectural discussion and groundplans Cathedral architecture Cathedral diagram List of highest church naves
9.
Altar rails
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Often a gate, or just a gap, at the centre divides the line into two parts. Rails are a common, but not inevitable, feature of Roman Catholic, Anglican, Lutheran. They are usually two feet 6 inches high, with a padded step at the bottom, and designed so that the wider top of the rail can support the forearms or elbows of a kneeling person. The altar rail is a modest substitute for earlier barriers demarcating the chancel, the containing the altar. Barriers of various kinds often mark off as especially sacred the area of a close to the altar. The templon was typical for the Late Antique period, in the Armenian Apostolic Church, curtains are still drawn to cut off that area during the holiest moments of the liturgy. Apart from the congregation, pet dogs were taken to church. However the screen enjoyed a revival in the 19th century, after the passionate urgings of Augustus Pugin, who wrote A Treatise on Chancel Screens and Rood Lofts. There were medieval structures like communion rails, but the types of screen were much more common. A church in Hasle, Bornholm claims to have a rare 15th-century altar rail, perhaps, like other examples, this is in fact a sawn-off medieval screen. In England the rail became one of the focuses of tussles between the High Church and Low Church factions, and in churches they were added, removed and re-added at different times. This too was controversial in England, and the Laudian party did not push too hard for this in many dioceses, many Roman Catholic churches have had altar rails, those of the late nineteenth century being particularly decorative. Communicants receiving the Eucharist knelt at the railings to be given communion by a priest, after the Second Vatican Council, many parishes removed their altar rails, and a myth has arisen that the Council ordered the change. Previously, only altar servers were allowed to join the clergy within the sanctuary during the celebration of the liturgy, now, Lay Readers of Scripture and Extraordinary Ministers of Holy Communion enter the sanctuary during Mass. Some Catholics and many architects and planners criticised some removals, often on liturgical, historical, many Catholics resisted the changes, some have taken legal action to try to prevent the removal of altar rails and of other traditional features in pre-Vatican II sanctuaries. The same legislation makes it clear there is no requirement in liturgical law necessitating the removal of altar rails from historic churches. In other denominations, such as many of the churches of the Anglican Communion, the Lutheran Church, and the Methodist Church, there is typically no specific regulation concerning their presence or use, although they remain a common feature even in newly constructed churches. Their continued popularity results from a preference on the part of many to assume a posture of kneeling to receive the Eucharist
10.
Rood screen
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The rood screen is a common feature in late medieval church architecture. It is typically an ornate partition between the chancel and nave, of more or less open tracery constructed of wood, stone, the rood screen would originally have been surmounted by a rood loft carrying the Great Rood, a sculptural representation of the Crucifixion. At Wells Cathedral the medieval arrangement was restored in the 20th century, with the medieval strainer arch supporting a rood, placed in front of the pulpitum and organ. Rood screens can be found in churches in parts of Europe, the German word for one is Lettner, the French jubé, the Italian tramezzo. Accordingly, rood screens now survive in greater numbers in Anglican and Lutheran churches, with the greatest number of survivals complete with screen. The iconostasis in Eastern Christian churches is a similar barrier. The word rood is derived from the Saxon word rood or rode, the rood screen is so called because it was surmounted by the Rood itself, a large figure of the crucified Christ. The panels and uprights of the screen did not support the loft, access was via a narrow rood stair set into the piers supporting the chancel arch. The carving or construction of the screen often included latticework. The passage through the screen was fitted with doors, which were kept locked except during services. However, rood stairs in English parish churches are rarely, if ever, the specific functions of the late medieval parish rood loft, over and above supporting the rood and its lights, remain an issue of conjecture and debate. In this respect it may be significant that, although there are terms for a screen in the vernacular languages of Europe. Nor does the 13th century liturgical commentator Durandus refer directly to rood screens or rood lofts and this is consistent with the ritual uses of rood lofts being substantially a late medieval development. Until the 6th century the altar of Christian churches would have been in full view of the congregation, large churches had a ciborium, or canopy on four columns, over the altar, from which hung altar curtains which were closed at certain points in the liturgy. In Rome the ritual choir tended to be located west of the screen. These arrangements still survive in the Roman basilicas of San Clemente and Santa Maria in Cosmedin, in the Eastern Church, the templon and its associated curtains and decorations evolved into the modern iconostasis. Many churches in Ireland and Scotland in the early Middle Ages were often very small. Equivalent arcaded colonnades also survive in 10th-century monastic churches in Spain, numerous near life-size crucifixes survive from the Romanesque period or earlier, with the Gero Cross in Cologne Cathedral and the Volto Santo of Lucca the best known
11.
Transept
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A transept is a transverse part of any building, which lies across the main body of the edifice. In churches, a transept is an area set crosswise to the nave in a building within the Romanesque. Each half of a transept is known as a semitransept, the transept of a church separates the nave from the sanctuary, apse, choir, chevet, presbytery or chancel. The transepts cross the nave at the crossing, which belongs equally to the main nave axis, upon its four piers, the crossing may support a spire, a central tower or a crossing dome. Since the altar is located at the east end of a church. The north and south end walls often hold decorated windows of stained glass, such as rose windows, occasionally, the basilicas and the church and cathedral planning that descended from them were built without transepts, sometimes the transepts were reduced to matched chapels. More often, the transepts extended well beyond the sides of the rest of the building, forming the shape of a cross and this design is called a Latin cross ground plan, and these extensions are known as the arms of the transept. A Greek cross ground plan, with all four extensions the same length, when churches have only one transept, as at Pershore Abbey, there is generally a historical disaster, fire, war or funding problem, to explain the anomaly. At Beauvais only the chevet and transepts stand, the nave of the cathedral was never completed after a collapse of the daring high vaulting in 1284. At St. Vitus Cathedral, Prague, only the choir, in a metro station or similar construction, a transept is a space over the platforms and tracks of a station with side platforms, containing the bridge between the platforms. Placing the bridge in a rather than an enclosed tunnel allows passengers to see the platforms. Aisle Apse Cathedral architecture Cathedral diagram Glossary of the Catholic Church Transom
12.
Crossing (architecture)
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A crossing, in ecclesiastical architecture, is the junction of the four arms of a cruciform church. In a typically oriented church, the crossing gives access to the nave on the west, the arms on the north and south. The crossing is surmounted by a tower or dome. A large crossing tower is common on English Gothic cathedrals. With the Renaissance, building a dome above the crossing became popular, because the crossing is open on four sides, the weight of the tower or dome rests heavily on the corners, a stable construction thus required great skill on the part of the builders. In centuries past, it was not uncommon for overambitious crossing towers to collapse, sacrist Alan of Walsinghams octagon, built between 1322 and 1328 after the collapse of Elys nave crossing on 22 February 1322, is the. Greatest individual achievement of architectural genius at Ely Cathedral according to architectural historian Nikolaus Pevsner, a tower over the crossing may be called a lantern tower if it has openings through which light from outside can shine down to the crossing. In Early Medieval churches, the square was often used as a module. The nave and transept would have lengths that were a multiple of the length of the crossing square. This was to ensure that the church was properly proportioned
13.
Credence table
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A credence table is a small side table in the sanctuary of a Christian church which is used in the celebration of the Eucharist. The credence table is placed near the wall on the epistle side of the sanctuary. The wafers for the communion of the faithful may be stored in a ciborium, the wine and water for the chalice will be in cruets. The chalice, and paten, covered with their cloths and veil may be placed on the credence from the beginning of the service until the Offertory, at which time they are moved to the altar. In the traditional Roman Catholic Mass, the chalice, and paten, covered with their cloths, during the Offertory, the acolyte, deacon or priest places the sacred vessels on the altar. The wine and water are taken in their cruets to the altar to be poured into the chalice, after the altar has been incensed, two servers wash the priests hands. The priest will hold his hands over the bowl and the first server will pour water over the priests hands. During the washing, the priest says the words of Psalm 25, when a bishop is serving, a larger and more ornate basin and ewer are used to wash his hands. After Communion, when the priest or deacon consume the remaining elements in the chalice they are rinsed out and wiped, then replaced on the credence table, traditionally, at Low Mass, the credence was not used, but a niche in the wall was used instead. During Novus Ordo masses the ritual is less elaborate. In the Eucharist of the Anglican Communion the ritual regarding the use of the table varies from parish to parish. In some parishes, the ritual is quite elaborate, with an army of servers, in other parishes the chalice and paten may already be on the altar from the beginning of the service. Normally the server will bring the wine, water and wafers to the priest at the offertory, the term credence table is not normally found in use within the Eastern Orthodox Church. All of the items for the celebration of the Divine Liturgy are normally placed on the Table of Oblation. There is, however, a table on which other items, such as the lists containing the names of the faithful living and departed whom the priest will commemorate. Other items, such as incense and a bowl and towel for the washing of hands may be there also, analogion Prie-dieu Credenza Credence article from The Catholic Encyclopedia
14.
Minister (Christianity)
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The term is taken from Latin minister, which itself was derived from minus. In Catholic churches, the concept of a priesthood is emphasised, many ministers are styled as The Reverend, however some use Pastor as a title, and others do not use any specific form of address. The Church of England defines the ministry of priests as follows, Priests are called to be servants, with their Bishop and fellow ministers, they are to proclaim the word of the Lord and to watch for the signs of Gods new creation. Formed by the word, they are to call their hearers to repentance and to declare in Christs name the absolution, with all Gods people, they are to tell the story of Gods love. They are to baptize new disciples in the name of the Father, and of the Son, and of the Holy Spirit and they are to unfold the Scriptures, to preach the word in season and out of season, and to declare the mighty acts of God. They are to preside at the Lords table and lead his people in worship, offering them a spiritual sacrifice of praise. They are to bless the people in Gods name and they are to resist evil, support the weak, defend the poor, and intercede for all in need. They are to minister to the sick and prepare the dying for their death, guided by the Spirit, they are to discern and foster the gifts of all Gods people, that the whole Church may be built up in unity and faith. All denominations require that the minister has a sense of calling. One of the clearest references is found in 1 Timothy 3, 1-16, moreover he must have a good report of them which are without, lest he fall into reproach and the snare of the devil. Likewise must the deacons be grave, not doubletongued, not given to wine, not greedy of filthy lucre. And let these also first be proved, then let them use the office of a deacon, even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife, ruling their children, the churches have three orders of ordained clergy, Bishops are the primary clergy, administering all sacraments and governing the church. Priests administer the sacraments and lead local congregations, they cannot ordain other clergy, however, in some denominations, deacons play a non-sacramental and assisting role in the liturgy. Until the Reformation, the clergy were the first estate but were relegated to the estate in Protestant Northern Europe. After compulsory celibacy was abolished during the Reformation, the formation of an hereditary priestly class became possible, whereby wealth. Higher positioned clergy formed this clerical educated upper class, High Church Anglicanism and High Church Lutheranism tend to emphasise the role of the clergy in dispensing the Christian Sacrament. Bishops, priests and deacons have traditionally officiated over of acts worship, reverence, rituals, among these central traditions have been baptism, Confirmation, Penance, Anointing of the Sick, Holy Orders, marriage, the Mass or the Divine Service, and coronations
15.
Pulpit
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Pulpit is a raised stand for preachers in a Christian church. The origin of the word is the Latin pulpitum, the traditional pulpit is raised well above the surrounding floor for audibility and visibility, accessed by steps, with sides coming to about waist height. From the late medieval period onwards, pulpits have often had a known as the sounding board or abat-voix above and sometimes also behind the speaker. Though sometimes highly decorated, this is not purely decorative, most pulpits have one or more book-stands for the preacher to rest his or her bible, notes or texts upon. The pulpit is generally reserved for clergy and this is mandated in the regulations of the Roman Catholic church, and several others. Even in Welsh Nonconformism, this was appropriate, and in some chapels a second pulpit was built opposite the main one for lay exhortations, testimonials. Many churches have a second, smaller stand called the lectern, which can be used by lay persons, equivalent platforms for speakers are the bema of Ancient Greece and Jewish synagogues, and the minbar of Islamic mosques. From the pulpit is often used metaphorically for something which is said with official church authority, in many Christian churches, there are two speakers stands at the front of the church. Often, the one on the left is called the pulpit, since the Gospel lesson is often read from the pulpit, the pulpit side of the church is sometimes called the gospel side. In both Catholic and Protestant churches the pulpit may be located closer to the congregation in the nave, either on the nave side of the crossing. This is especially the case in churches, to ensure the preacher can be heard by all the congregation. Fixed seating for the congregation came relatively late in the history of church architecture, fixed seating facing forward in the nave and modern electric amplification has tended to reduce the use of pulpits in the middle of the nave. Outdoor pulpits, usually attached to the exterior of the church, if attached to the outside wall of a church, these may be entered from a doorway in the wall, or by steps outside. The other speakers stand, usually on the right, is known as the lectern, the word lectern comes from the Latin word lectus, past participle of legere, meaning to read, because the lectern primarily functions as a reading stand. It is typically used by lay people to read the lessons, to lead the congregation in prayer. Because the epistle lesson is read from the lectern, the lectern side of the church is sometimes called the epistle side. In other churches, the lectern, from which the Epistle is read, is located to the congregations left, though unusual, movable pulpits with wheels were also found in English churches. A portable outside pulpit of wood and canvas was used by John Wesley, modern synagougue bemas are often similar in form to centrally-placed pulpits in Evangelical churches
16.
Lectern
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To facilitate eye-contact and improve posture when facing an audience, lecterns may have adjustable height and slant. People generally use lecterns while standing, in pre-modern usage, the word lectern was used to refer specifically to the reading desk or stand. One 1905 dictionary states that the term is applied only to the class mentioned as independent of the pulpit. Lecterns used in academia—generally in seminar rooms and lecture theatres—may have certain features that common lecterns lack and these features usually include a microphone stand, audio-visual controls, sometimes even an integrated computer and recording system. Lecterns of this sort are generally attached or integrated into a large desk, in the Christian Church, the lectern is usually the stand on which the Bible rests and from which the lessons are read during the service. The lessons may be read or chanted by a priest, deacon, minister, or layperson, the lectern is normally set in front of the pews, so that the reader or speaker faces the congregation. Lecterns are often made of wood and they may be either fixed in place or portable. A lectern differs from a pulpit, the latter being used for sermons, churches that have both a lectern and a pulpit will often place them on opposite sides. The lectern will generally be smaller than the pulpit, and both may be adorned with antipendia in the color of the liturgical season, in monastic churches and cathedrals, a separate lectern is commonly set in the centre of the choir. Originally this would have carried the book, for use by the cantor or precentor leading the singing of the divine office. Lecterns are often eagle-shaped to symbolise John the Apostle, especially in North America and Great Britain lecterns are sometimes made as angel lecterns. Because the Torah scrolls are generally large, the feature of the bimah in a synagogue is a table large enough to hold an open Torah along with a tikkun or Chumash. In some synagogues, this table may resemble a large lectern, in traditional yeshivas and some synagogues, students and members of the congregation may use small desks called shtenders. These closely resemble conventional lecterns, and indeed, one shtender may be used as a lectern by the Hazzan leading the service. Note however that each group in a yeshivah may have its own shtender and in some older synagogues. Some older synagogues have large collections of shtenders, pulpit Podium Lector Lection Analogion Media related to Lecterns at Wikimedia Commons Herbermann, Charles, ed. Lectern
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Late Latin
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Late Latin is the scholarly name for the written Latin of Late Antiquity. The English dictionary definition of Late Latin dates this period from the 3rd to the 6th centuries AD and this somewhat ambiguously defined period fits between Classical Latin and Medieval Latin. Although there is no consensus about exactly when Classical Latin should end, nor exactly when Medieval Latin should begin. Being a written language, Late Latin is not identical with Vulgar Latin, the latter during those centuries served as proto-Romance, a reconstructed ancestor of the Romance languages. Although Late Latin reflects an upsurge of the use of Vulgar Latin vocabulary and constructs, it remains to a large extent classical in overall features, some are more literary and classical, some more inclined to the vernacular. Nor is Late Latin identical to Christian or patristic Latin, the writings of the early Christian fathers. While Christian writings are considered a subset of Late Latin, pagans wrote much Late Latin, serving as some sort of lingua franca to a large empire, Latin tended to become simpler, to keep above all what it had of the ordinary. Neither Late Latin nor Late Antiquity are modern terms or concepts, instances of English vernacular use of the term may also be found from the 18th century. The term Late Antiquity meaning post-classical and pre-medieval had currency in English well before then, Imperial Latin went on into English literature, Fowlers History of Roman Literature mentions it in 1903. There are, however, insoluble problems with the beginning and end of Imperial Latin, politically the excluded Augustan Period is the paradigm of imperiality, and yet the style cannot be bundled with either the Silver Age or with Late Latin. Moreover, in 6th century Italy, the Roman Empire no longer existed, subsequently the term Imperial Latin was dropped by historians of Latin literature, although it may be seen in marginal works. The Silver Age was extended a century and the four centuries represent Late Latin. Low Latin is a vague and often pejorative term that might refer to any post-classical Latin from Late Latin through Renaissance Latin depending on the author. Its origins are obscure but the Latin expression media et infima Latinitas sprang into public notice in 1678 in the title of a Glossary by Charles du Fresne, the multi-volume set had many editions and expansions by other authors subsequently. The title varies somewhat, most commonly used was Glossarium Mediae et Infimae Latinitatis and it has been translated by expressions of widely different meanings. The uncertainty is understanding what media, middle, and infima, low, the media is securely connected to Medieval Latin by Canges own terminology expounded in the Praefatio, such as scriptores mediae aetatis, writers of the middle age. Canges Glossary takes words from authors ranging from the Christian period to the Renaissance, in the former case the infimae appears extraneous, it recognizes the corruptio of the corrupta Latinitas Cange said his Glossary covered. The two-period case postulates a second unity of style, infima Latinitas, Cange in the glossarial part of his Glossary identifies some words as being used by purioris Latinitatis scriptores, such as Cicero
18.
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
19.
Early Christian architecture
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In practice identifiably Christian art only survives from the 2nd century onwards. After 550 at the latest, Christian art is classified as Byzantine and it is hard to know when distinctly Christian art began. Prior to 100, Christians may have been constrained by their position as a group from producing durable works of art. Since Christianity was largely a religion of the classes in this period, the lack of surviving art may reflect a lack of funds for patronage. The Old Testament restrictions against the production of images may also have constrained Christians from producing art. Christians may have made or purchased art with pagan iconography, but given it Christian meanings, if this happened, Christian art would not be immediately recognizable as such. Early Christianity used the artistic media as the surrounding pagan culture. These media included fresco, mosaics, sculpture, and manuscript illumination, Early Christian art not only used Roman forms, it also used Roman styles. Late classical style included a portrayal of the human body. Late classical style is seen in early Christian frescos, such as those in the Catacombs of Rome, Early Christians adapted Roman motifs and gave new meanings to what had been pagan symbols. Among the motifs adopted were the peacock, grapevines, and the Good Shepherd, Early Christians also developed their own iconography, for example, such symbols as the fish, were not borrowed from pagan iconography. The earlier period being called the Pre-Constantinian or Ante-Nicene Period and after being the period of the First seven Ecumenical Councils, the earliest surviving Christian art comes from the late 2nd to early 4th centuries on the walls of Christian tombs in the catacombs of Rome. From literary evidence, there may well have been panel icons which, initially Jesus was represented indirectly by pictogram symbols such as the Ichthys, peacock, Lamb of God, or an anchor. The image of The Good Shepherd, a youth in pastoral scenes collecting sheep, was the most common of these images. These images bear some resemblance to depictions of figures in Greco-Roman art. The almost total absence from Christian monuments of the period of persecutions of the plain, the dove is a symbol of peace and purity. It can be found with a halo or celestial light, in one of the earliest known Trinitarian images, the Throne of God as a Trinitarian image, the dove represents the Spirit. It is flying above an empty throne representing God, in the throne are a chlamys, the Chi-Rho monogram, XP, apparently first used by Constantine I, consists of the first two characters of the name Christos in Greek
20.
Templon
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A templon is a feature of Byzantine churches consisting of a barrier separating the nave from the sacraments at the altar. The solid templon first appeared in Christian churches around the 5th century and is found in many Eastern Christian churches. Initially it was a low barrier probably not much different from the rails of many Western churches. It eventually evolved into the iconostasis, still found in Orthodox churches today. It is usually composed of carved wood or marble colonnettes supporting an architrave, three doors, a large central one and two smaller flanking ones, lead into the sanctuary. The templon did not originally obscure the view of the altar, in modern Orthodox churches, it is common for the openings of the templa to be constructed specifically to contain icons. The templon most likely has an independent origin from that of Latin chancel barriers, classical stage architecture is one possible source. At certain times during Byzantine history, theater heavily influenced painting, the statues on top of the backdrop would thus be analogous to the icons of the saints looking down. The similarities, however, are probably only visual, a much more plausible theory is that the templon models in both form and content the decorative wall of the Torah screen in Jewish synagogues of the 2nd and 3rd centuries. These, too, had three divisions, a central door leading to the altar, smaller flanking passages. The Torah screen was not the direct prototype of the templon. A direct comparison can also be made to the layout of the great Temple in Jerusalem and that Temple was designed with three parts. The holiest and inner-most portion was that where the Ark of the Covenant was kept and this portion, the Holy of Holies, was separated from the second larger part of the buildings interior by a curtain, the veil of the temple. Only priests were allowed to enter the Holy of Holies, the third part was the entrance court. In the Orthodox Christian tradition, with the exception of churches at womens monasteries, barriers called templons in Greek were also used on occasions when the Roman Emperors appeared in public, to segregate the Imperial retinue from the crowd. Templon is a word in Greek, from the Latin templum, temple, how. The most obvious explanation is that the form of the templon resembles a pagan temple, the steps up to the apse are analogous to the stereobate and stylobate of the temple. Archaeological evidence for an early templon comes from the Hagios Ioannes Studios in Constantinople, the chancel barrier surrounded the altar in a π shape, with one large door facing the nave and two smaller doors on the other sides
21.
Eastern Christianity
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Eastern Christianity consists of four main church families, the Eastern Orthodox Church, the Oriental Orthodox Churches, and the Assyrian Church of the East, as well as the Eastern Catholic Churches. The term is used in contrast with Western Christianity, the term does not describe a single communion or religious denomination. Some Eastern churches have more in common historically and theologically with Western Christianity than with one another, the various Eastern churches do not normally refer to themselves as Eastern, with the exception of the Assyrian Church of the East and its offshoots. Eastern Christians do not share the religious traditions, but do share many cultural traditions. Christianity divided itself in the East during its early centuries both within and outside of the Roman Empire in disputes about Christology and fundamental theology, as well as national divisions and it would be many centuries later that Western Christianity fully split from these traditions as its own communion. The Eastern churches differences from Western Christianity have as much, if not more, to do with culture, language, for the non-Catholic Eastern churches, a definitive date for the commencement of schism cannot usually be given. Oriental Orthodoxy separated after the Council of Chalcedon in 451, since the time of the historian Edward Gibbon, the split between the Church of Rome and the Orthodox Church has been conveniently dated to 1054, though the reality is more complex. This split is referred to as the Great Schism. Eastern Orthodox Christians accept the decisions of the First seven Ecumenical Councils, the Eastern Orthodox Church is organized into self-governing jurisdictions along geographical, national, ethnic, and/or linguistic lines. Eastern Orthodoxy is thus made up of 15 or 16 autocephalous bodies, smaller churches are autonomous and each have a mother church that is autocephalous. This is in contrast to the Catholic Church and its various Churches, members of the latter are all in communion with each other, parts of a top-down hierarchy. The majority of Catholics accept both the Filioque clause and, since 1950, the Assumption of Mary and this puts them in sharp contrast with the Eastern Orthodox. Yet some Catholics who are not in communion with the Catholic Church side with the Eastern Orthodox here and reject these teachings and it is estimated that there are approximately 240 million Eastern Orthodox Christians in the world. Today, many adherents shun the term Eastern as denying the universal character. They refer to Eastern Orthodoxy simply as the Orthodox Church, hence, these churches are also called Old Oriental churches. Oriental Orthodoxy developed in reaction to Chalcedon on the limit of the Byzantine Empire and in Egypt. In those locations, there are also Eastern Orthodox patriarchs, thereafter it was often known, possibly inaccurately, as the Nestorian Church in the West. Surviving a period of persecution within Persia, the Church of the East flourished under the caliphate and branched out, in the 16th century dynastic struggles sent the church into schism, resulting in the formation of two rival churches
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Ciborium (architecture)
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In ecclesiastical architecture, a ciborium is a canopy or covering supported by columns, freestanding in the sanctuary, that stands over and covers the altar in a basilica or other church. It may also be known by the general term of baldachin. Early ciboria had curtains hanging from rods between the columns, so that the altar could be concealed from the congregation at points in the liturgy, smaller examples may cover other objects in a church. In a very large church, a ciborium is a way of visually highlighting the altar. The altar and ciborium are often set upon a dais to raise it above the floor of the sanctuary, a ciborium is also a covered, chalice-shaped container for Eucharistic hosts. In Italian the word is used for the tabernacle on the altar. The ciborium arose in the context of a range of canopies. Some of these were temporary and portable, including those using poles and textiles, examples can be seen on many coins, the Missorium of Theodosius I, the Chronography of 354, and other Late Antique works. This structure, erected under Constantine the Great, may itself have been important in spreading the idea of ciboria over altars. Ciboria were placed over the shrines of martyrs, which then had built over them. They also served to shelter the altar from dust and the like from high ceilings that could rarely be reached. This is described as a fastigium in the earliest sources, but was probably a ciborium, like most major early examples it was of silver, whose weight is given, presumably meaning that decorated silver plaques were fixed to a wood or stone framework. No early examples in precious metal have survived, but many are recorded in important churches, the ciborium commissioned by Justinian the Great for Hagia Sophia in Constantinople and described by Paulus Silentarius is now lost. The roof had eight panels rising to the globe and cross, an example of this type is in mosaic in the apse of the Saint Sophia Cathedral in Kiev, under a very large standing Virgin. It is placed in the church in order to represent concisely the crucifixion, burial and it similarly corresponds to the ark of the covenant of the Lord in which, it is written, is His Holy of Holies and His holy place. Next to it God commanded that two wrought Cherubim be placed on either side —for KIB is the ark, and OURIN is the effulgence, or the light, of God. The example by the Cosmati in the gallery is similar to another 12th-century Italian ciborium now in the Metropolitan Museum of Art in New York, and that in the Basilica di San Nicola in Bari. By the Romanesque, gabled forms, as at SantAmbrogio, or ones with a top, as at the Euphrasian Basilica or St Marks
23.
Oriental Orthodoxy
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Oriental Orthodoxy has approximately 84 million adherents worldwide. Oriental Orthodox Churches uphold their own ancient ecclesiastic traditions of apostolic succession and these Churches rejected the definition of the two natures of Christ, known as the Chalcedonian Definition, which was issued by the Council of Chalcedon in 451. The Eastern Orthodox maintain numerous theological and ecclesiological similarities with the Oriental Orthodox, the Oriental Orthodox Churches are in full communion with each other, but not with the Eastern Orthodox Church, despite the similar name. The schism between Oriental Orthodoxy and the Great Church was based on differences in Christology, the First Council of Nicaea, in 325, declared that Jesus Christ is God, that is to say, consubstantial with the Father. Later, the ecumenical council, the Council of Ephesus, declared that Jesus Christ, though divine as well as human, is only one being. Thus, the Council of Ephesus explicitly rejected Nestorianism, the Christological doctrine that Christ was two distinct beings, one divine and one human, who happened to inhabit the same body. The Churches that later became Oriental Orthodoxy were firmly anti-Nestorian, and those who opposed Chalcedon saw this as a concession to Nestorianism, or even as a conspiracy to convert the Church to Nestorianism by stealth. As a result, over the decades, they gradually separated from communion with the Great Church. Monophysitism was condemned as heretical alongside Nestorianism, and to accuse a church of being Monophysite is to accuse it of falling into the opposite extreme from Nestorianism, however, the Oriental Orthodox themselves reject this description as inaccurate, having officially condemned the teachings of both Nestorius and Eutyches. They define themselves as Miaphysite instead, holding that Christ has one nature, the schism between the Oriental Orthodox and the rest of Christendom occurred in the 5th century. They would accept only of or from two natures but not in two natures and it is not entirely clear that Nestorius himself was a Nestorian. The Oriental Orthodox churches were often called Monophysite, although they reject this label, as it is associated with Eutychian Monophysitism. It was not until 518 that the new Byzantine Emperor, Justin I, Justin ordered the replacement of all non-Chalcedonian bishops, including the patriarchs of Antioch and Alexandria. The extent of the influence of the Bishop of Rome in this demand has been a matter of debate, Justinian I also attempted to bring those monks who still rejected the decision of the Council of Chalcedon into communion with the greater church. The exact time of event is unknown, but it is believed to have been between 535 and 548. St Abraham of Farshut was summoned to Constantinople and he chose to bring with him four monks, upon arrival, Justinian summoned them and informed them that they would either accept the decision of the Council or lose their positions. Abraham refused to entertain the idea, theodora tried to persuade Justinian to change his mind, seemingly to no avail. Abraham himself stated in a letter to his monks that he preferred to remain in exile rather than subscribe to a faith which he believed to be contrary to that of Athanasius of Alexandria
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Transubstantiation
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The Catholic Church teaches that the substance, or essence, of the Eucharistic offering is changed into both the body and blood of Christ. All that is accessible to the senses remains unchanged, what remains unaltered is also referred to as the accidents of the bread and wine, but the term accidents is not used in the official definition of the doctrine by the Council of Trent. The manner in which the change occurs, the Catholic Church teaches, is a mystery, The signs of bread and wine become, in a way surpassing understanding, the Body and Blood of Christ. The precise terminology to be used to refer to the nature Eucharist, in the Greek Orthodox Church, the doctrine has been discussed under the term of metousiosis, coined as a direct loan-translation of transsubstantiatio in the 17th century. In Eastern Orthodoxy in general, the Mystery of the Eucharist is more commonly discussed using alternative terms such as trans-elementation, re-ordination, or simply change. The early Christians who use these terms also speak of it as the flesh and blood of Christ, the same flesh and blood which suffered and died on the cross. Matthew 7,6 A letter by Saint Ignatius of Antioch to the Romans, written in AD106 says, I desire the bread of God, which is the flesh of Jesus Christ. In about 200 AD, Tertullian wrote, Taking bread and distributing it to his disciples he made it his own body by saying, This is my body, on the other hand, there would not have been a figure unless there was a true body. The Apostolic Constitutions says, Let the bishop give the oblation, saying, The body of Christ, and let him that receiveth say, Amen. And let the deacon take the cup, and when he gives it, say, The blood of Christ, the cup of life, and let him that drinketh say, Amen. Saint Ambrose of Milan wrote, Perhaps you will say, I see something else, how is it that you assert that I receive the Body of Christ. Let us prove that this is not what nature made, but what the blessing consecrated, for that sacrament which you receive is made what it is by the word of Christ. But if the word of Elijah had such power as to bring fire from heaven. Why do you seek the order of nature in the Body of Christ, seeing that the Lord Jesus Himself was born of a Virgin and it is the true Flesh of Christ which was crucified and buried, this is then truly the Sacrament of His Body. The Lord Jesus Himself proclaims, This Is My Body, before the blessing of the heavenly words another nature is spoken of, after the consecration the Body is signified. He Himself speaks of His Blood, before the consecration it has another name, after it is called Blood. And you say, Amen, that is, It is true, Let the heart within confess what the mouth utters, let the soul feel what the voice speaks. Other fourth-century Christian writers say that in the Eucharist there occurs a change, transelementation, transformation, transposing, by the end of the 12th century the term was in widespread use
25.
Eucharist
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The Eucharist /ˈjuːkərɪst/ is a Christian rite that is considered a sacrament in most churches. Through the Eucharistic celebration Christians remember Christs sacrifice of himself on the cross, the elements of the Eucharist, bread and wine, are consecrated on an altar and consumed thereafter. Communicants may speak of receiving the Eucharist, as well as celebrating the Eucharist, Christians generally recognize a special presence of Christ in this rite, though they differ about exactly how, where, and when Christ is present. While all agree there is no perceptible change in the elements, Catholics believe that they actually become the body. Some Protestants view the Eucharist as an ordinance in which the ceremony is not as a specific channel of divine grace. Do this in remembrance of me, the term Eucharist is that by which the rite is referred by the Didache, Ignatius of Antioch and Justin Martyr. Today, the Eucharist is the still used by Eastern Orthodox, Oriental Orthodox, Catholics, Anglicans, Presbyterians. Other Protestant denominations rarely use this term, preferring either Communion, one remains hungry, another gets drunk. Communion or Holy Communion are used by some groups originating in the Protestant Reformation to mean the entire Eucharistic rite. The term Communion is derived from Latin communio, which translates Greek κοινωνία in 1 Corinthians 10,16, the bread which we break, is it not the communion of the body of Christ. The phrase appears five times in the New Testament in contexts which, according to some and it is the term used by the Plymouth Brethren. The Blessed Sacrament and the Blessed Sacrament of the Altar are common terms used by Catholics, Lutherans and some Anglicans for the consecrated elements, Sacrament of the Altar is in common use also among Lutherans. In The Church of Jesus Christ of Latter-day Saints the term The Sacrament is used of the rite. Among the many terms used in the Catholic Church are Holy Mass, the Memorial of the Passion, Death and Resurrection of the Lord, the Holy Sacrifice of the Mass. The term Mass is probably derived from the fact that the Roman rite celebrates the Eucharist with unleavened bread and this explains why the Eastern Catholic Liturgies are never referred to as the Mass. Eastern rite Liturgies are celebrated with leavened bread, although the prevailing theory is that it is derived from the Latin word missa, a word used in the concluding formula of Mass in Latin, Ite, missa est. The reverse is more likely. The word dismissal probably came about because the Mass signaled the time for the Catechumens to leave, thus, the term Misa came to imply a mission, because at the end of the Mass the congregation are sent out to serve Christ
26.
Canon law
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Canon law is the body of laws and regulations made by ecclesiastical authority, for the government of a Christian organization or church and its members. The way that such law is legislated, interpreted and at times adjudicated varies widely among these three bodies of churches. In all three traditions, a canon was originally a rule adopted by a council, these canons formed the foundation of canon law. Greek kanon / Ancient Greek, κανών, Arabic Qanun / قانون, Hebrew kaneh / קנה, straight, a rule, code, standard, or measure, the root meaning in all these languages is reed. In the Fourth century the First Council of Nicaea calls canons the disciplinary measures of the Church, the canon, κανὠν, means in Greek. There is an early distinction between the rules enacted by the Church and the legislative measures taken by the State called leges. The actual subject material of the canons is not just doctrinal or moral in nature, west Syrian Rite which includes the Maronite Church, Syriac Catholic Church and the Syro-Malankara Church. Armenian Rite Church which includes the Armenian Catholic Church, east Syrian Rite Churches which includes the Chaldean Church and Syro-Malabar Church. All of these groups are in full communion with the Supreme Pontiff and are subject to the Code of Canons of the Eastern Churches. The history of Latin canon law can be divided into four periods, the jus antiquum, the jus novum, the jus novissimum, in relation to the Code, history can be divided into the jus vetus and the jus novum. The academic degrees in law are the J. C. B. Because of its nature, advanced degrees in civil law or theology are normal prerequisites for the study of canon law. Much of the style was adapted from the Roman Law Code of Justinian. This is in contrast to the form of proceeding found in the common law system of English and U. S. law. The institutions and practices of canon law paralleled the development of much of Europe. Sampel explains that law has significant influence in contemporary society. Canonical jurisprudential theory generally follows the principles of Aristotelian-Thomistic legal philosophy, each had its own special law, in which custom still played an important part. In 1929 Pius XI informed the Eastern Churches of his intention to work out a Code for the whole of the Eastern Church, the publication of these Codes for the Eastern Churches regarding the law of persons was made between 1949 through 1958 but finalized nearly 30 years later
27.
Chancel repair liability
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Chancel repair liability is a legal obligation on some property owners in England and Wales to pay for certain repairs to a church which may or may not be the local parish church. This can still be invoked by the council of some parishes. It is currently common practice for purchasers of land to check whether the local parish includes a church where such a liability may apply, and if so to take out chancel liability insurance. From pre-Reformation times, churches in England and Wales have been ministered by either a vicar, the rectors were responsible for the repairs of the chancel of their church, while the parish members were responsible for the rest of the building. Monasteries and Oxford and Cambridge colleges could buy or receive rectorships, the owners of such land are thus equally called lay impropriators or lay rectors. As far as spiritual rectors are concerned, their liability transferred to church councils by the Ecclesiastical Dilapidations Measure 1923. The recovery of funds from lay rectors is governed by the Chancel Repairs Act 1932, lay rectors would usually be wealthy landowners owning a substantial amount of property in the parish. Also in some cases it is possible to see which plots of land fall under headings c) and d) of apportionment of chancel liability, in the vast majority of ecclesiastical parishes chancel repair liability is not applicable. However it was brought into use for the first time in a few years in 2003 in a lightly populated glebe. Andrew and Gail Wallbank received a demand for almost £100,000 to fund repairs of their ecclesiastical parishs medieval church at Aston Cantlow and he held the glebe land, in this case helpfully named Glebe Farm, so was responsible for the chancel. Later buyers of land remain liable. If it was not noticed by solicitors and the church enforced the liability across the affected land and this means that chancel repair liability is no longer an overriding interest protected under the Land Registration Act 2002. The Law Society expressed doubts about this in 2006, some parochial church councils have therefore followed the process in order to secure a valuable asset. However, others may have concluded that registering the right to claim chancel repair was likely to damage the churchs mission or reputation in the local community, the minister responsible was not convinced that a change was necessary at the time. Lord Avebury caused to be printed these Explanatory Notes and this Bill made no further progress in the session of Parliament, and, consequently, it has been lost - it is no longer before Parliament. Valor Ecclesiasticus St Mary Our Lady Sidlesham - where the chancel was allowed to fall down after an apparent dispute over who should maintain it, Notes References A Church Near You - Church of England parish finder. Note, glebe land can be in a part of another parish
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Parish
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A parish is a church territorial unit constituting a division within a diocese. A parish is under the care and clerical jurisdiction of a parish priest, who might be assisted by one or more curates. Historically, a parish often covered the same area as a manor. By extension the term refers not only to the territorial unit. In England this church property was technically in ownership of the parish priest ex-officio, the eighth Archbishop of Canterbury Theodore of Tarsus appended the parish structure to the Anglo-Saxon township unit, where it existed, and where minsters catered to the surrounding district. In the wider picture of ecclesiastical polity, a parish comprises a division of a diocese or see, parishes within a diocese may be grouped into a deanery or vicariate forane, overseen by a dean or vicar forane, or in some cases by an archpriest. Some churches of the Anglican Communion have deaneries as units of an archdeaconry, in the Roman Catholic Church, each parish normally has its own parish priest, who has responsibility and canonical authority over the parish. These are called assistant priests, parochial vicars, curates, or, in the United States, associate pastors, each diocese is divided into parishes, each with their own central church called the parish church, where religious services take place. An example is that of personal parishes established in accordance with the 7 July 2007 motu proprio Summorum Pontificum for those attached to the form of the Roman Rite. Most Catholic parishes are part of Latin Rite dioceses, which cover the whole territory of a country. There can also be overlapping parishes of eparchies of Eastern Catholic Churches, the Church of England geographical structure uses the local parish church as its basic unit. The parish system survived the Reformation with the Anglican Churchs secession from Rome remaining largely untouched, Church of England parishes nowadays all lie within one of 44 dioceses divided between the provinces of Canterbury,30 and York,14. A chapelry was a subdivision of a parish in England. It had a status to a township but was so named as it had a chapel which acted as a subsidiary place of worship to the main parish church. In England civil parishes and their parish councils evolved in the 19th century as ecclesiastical parishes began to be relieved of what became considered to be civic responsibilities. Thus their boundaries began to diverge, the word parish acquired a secular usage. Since 1895, a council elected by public vote or a parish meeting administers a civil parish and is formally recognised as the level of local government below a district council. The parish is also the level of church administration in the Church of Scotland
29.
Reformation
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The period is usually considered to have begun with the publication of the Ninety-five Theses by Luther in 1517 to the Thirty Years War and ended with the Peace of Westphalia in 1648. The Protestant position, however, would come to incorporate doctrinal changes such as sola scriptura, the initial movement within Germany diversified, and other reform impulses arose independently of Luther. The spread of Gutenbergs printing press provided the means for the dissemination of religious materials in the vernacular. The largest groups were the Lutherans and Calvinists, Lutheran churches were founded mostly in Germany, the Baltics and Scandinavia, while the Reformed ones were founded in Switzerland, Hungary, France, the Netherlands and Scotland. The new movement influenced the Church of England decisively after 1547 under Edward VI and Elizabeth I, there were also reformation movements throughout continental Europe known as the Radical Reformation, which gave rise to the Anabaptist, Moravian and other Pietistic movements. The Roman Catholic Church responded with a Counter-Reformation initiated by the Council of Trent, much work in battling Protestantism was done by the well-organised new order of the Jesuits. In general, Northern Europe, with the exception of most of Ireland, southern Europe remained Roman Catholic, while Central Europe was a site of a fierce conflict, culminating in the Thirty Years War, which left it devastated. The oldest Protestant churches, such as the Unitas Fratrum and Moravian Church, the later Protestant Churches generally date their doctrinal separation from the Roman Catholic Church to the 16th century. The Reformation began as an attempt to reform the Roman Catholic Church, by priests who opposed what they perceived as false doctrines and ecclesiastic malpractice. They especially objected to the teaching and the sale of indulgences, and the abuses thereof, and to simony, the reformers saw these practices as evidence of the systemic corruption of the Churchs hierarchy, which included the pope. Unrest due to the Great Schism of Western Christianity excited wars between princes, uprisings among the peasants, and widespread concern over corruption in the Church, New perspectives came from John Wycliffe at Oxford University and from Jan Hus at the Charles University in Prague. Hus rejected indulgences and adopted a doctrine of justification by grace through faith alone, the Roman Catholic Church officially concluded this debate at the Council of Constance by condemning Hus, who was executed by burning despite a promise of safe-conduct. Wycliffe was posthumously condemned as a heretic and his corpse exhumed and burned in 1428, the Council of Constance confirmed and strengthened the traditional medieval conception of church and empire. The council did not address the national tensions or the theological tensions stirred up during the century and could not prevent schism. Pope Sixtus IV established the practice of selling indulgences to be applied to the dead, Pope Alexander VI was one of the most controversial of the Renaissance popes. He was the father of seven children, including Lucrezia and Cesare Borgia, in response to papal corruption, particularly the sale of indulgences, Luther wrote The Ninety-Five Theses. The Reformation was born of Luthers dual declaration – first, the discovering of Jesus and salvation by faith alone, the Protestant reformers were unanimous in agreement and this understanding of prophecy furnished importance to their deeds. It was the point and the battle cry that made the Reformation nearly unassailable
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Counter-Reformation
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It also involved political activities that included the Roman Inquisition. The 14th, 15th and 16th centuries saw a revival in Europe. This became known as the Catholic Reformation, several theologians harked back to the early days of Christianity and questioned their spirituality. Their debates expanded across the whole of Europe in the 15th and 16th centuries, whilst secular critics also examined religious practice, clerical behavior, several varied currents of thought were active, but the ideas of reform and renewal were led by the clergy. The reforms decreed at Lateran V had only a small effect, some positions got further and further from the churchs official positions, leading to the break with Rome and the formation of Protestant churches. Even so, conservative and reforming parties still survived within the Catholic Church even as the Protestant Reformation spread, the Protestant Church decisively broke from the Catholic Church in the 1520s. The two distinct positions within the Catholic Church solidified in the 1560s. The Catholic Reformation became known as the Counter-Reformation, defined as a reaction to Protestantism rather than as a reform movement, the regular orders made their first attempts at reform in the 14th century. The Benedictine Bull of 1336 reformed the Benedictines and Cistercians, in 1523, the Camaldolese Hermits of Monte Corona were recognized as a separate congregation of monks. In 1435, Saint Francis of Paola founded the Poor Hermits of Saint Francis of Assisi, in 1526, Matteo de Bascio suggested reforming the Franciscan rule of life to its original purity, giving birth to the Capuchins, recognized by the pope in 1619. This order was well-known to the laity and play an important role in public preaching, to respond to the new needs of evangelism, clergy formed into religious congregations, taking special vows but with no obligation to assist in a monasterys religious offices. These regular clergy taught, preached and took confession but were under a bishops direct authority, in Italy, the first congregation of regular clergy was the Theatines founded in 1524 by Gaetano and Cardinal Caraffa. In 1524, a number of priests in Rome began to live in a community centred on Philip Neri, the Oratorians were given their institutions in 1564 and recognized as an order by the pope in 1575. They used music and singing to attract the faithful, the Council upheld the basic structure of the Medieval Church, its sacramental system, religious orders, and doctrine. It rejected all compromise with the Protestants, restating basic tenets of the Roman Catholic faith, the Council upheld salvation appropriated by grace through faith and works of that faith because faith without works is dead, as the Epistle of St. James states. This reaffirmed the previous Council of Rome and Synods of Carthage, the Council also commissioned the Roman Catechism, which still serves as authoritative Church teaching. While the traditional fundamentals of the Church were reaffirmed, there were changes to answer complaints that the Counter-Reformers were, tacitly. Often, these rural priests did not know Latin and lacked opportunities for theological training
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Augustus Pugin
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Augustus Welby Northmore Pugin was an English architect, designer, artist, and critic who is principally remembered for his pioneering role in the Gothic Revival style of architecture. His work culminated in designing the interior of the Palace of Westminster in Westminster, London, Pugin designed many churches in England and some in Ireland and Australia. He was the son of Auguste Pugin, and the father of Edward Welby and Peter Paul Pugin, Augustus was born at his parents house in Bloomsbury, London, England. As a child, his mother took Pugin each Sunday to the services of the fashionable Scottish Presbyterian preacher Edward Irving, at his chapel in Cross Street, Hatton Garden, Camden, London, Pugin learned drawing from his father, and for a while attended Christs Hospital. After leaving school he worked in his fathers office, and in 1825 and 1827 accompanied him on visits to France, in 1831, at the age of 19, Pugin married the first of his three wives, Anne Garnet. Anne died a few months later in childbirth, leaving him a daughter and he had a further six children, including the architect Edward Welby Pugin, with his second wife, Louisa Button, who died in 1844. His third wife, Jane Knill, kept a journal of their life, from their marriage in 1848 to Pugins death. Their son was Peter Paul Pugin, following his second marriage in 1833, Pugin moved to Salisbury, Wilshire, England with his wife, and in 1835 bought half an acre of land in Alderbury, circa one and a half miles outside the town. On this he built a Gothic Revival style house for his family, of it, Charles Locke Eastlake said he had not yet learned the art of combining a picturesque exterior with the ordinary comforts of an English home. In 1834, Pugin converted to the Roman Catholic Church and was received into it the following year, a number of reforms in the early 19th century relieved these restrictions, the most important of which was the Roman Catholic Relief Act of 1829, which specifically abolished the restrictions. After 1829 it became, at least theoretically, possible for Roman Catholics to have a successful career, however, his conversion also acquainted him with new patrons and employers. Shrewsbury commissioned him to build St, in 1836, Pugin published Contrasts, a polemical book which argued for the revival of the medieval Gothic style, and also a return to the faith and the social structures of the Middle Ages. Each plate in the book selected a type of urban building, each structure was the built expression of a particular view of humanity, Christianity versus Utilitarianism. Pugins biographer, Rosemary Hill, wrote, The drawings were all calculatedly unfair, but the cumulative rhetorical force was tremendous. In 1841 he published his illustrated The True Principles of Pointed or Christian Architecture and he conceived of Christian architecture as synonymous with medieval, Gothic, or pointed, architecture. In the work he wrote that contemporary craftsmen seeking to emulate the style of medieval workmanship should reproduce its methods. In 1841 he left Salisbury, having found it an inconvenient base for his architectural practice. He sold St. Maries Grange at a financial loss
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Cambridge Camden Society
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At its peak influence in the 1840s, the society counted over 700 members in its ranks, including bishops of the Church of England, deans at Cambridge University, and Members of Parliament. The society and its publications enjoyed wide influence over the design of English churches throughout the 19th century, the society took its name from the 16th-century antiquary and historian William Camden. The group was responsible for launching some of the first earnest investigations of medieval church design, throughout its lifetime, all of the Societys actions had one goal, to return the Church and churches of England to the religious splendour it saw in the Middle Ages. The society was re-established as the St Pauls Ecclesiological Society in 1879 and that society reverted to the old name, the Ecclesiological Society, in 1937. The societys ecclesiology was an idea about both architecture and worship, inspired by the associationism of the Gothic revival and reform movements within the Anglican Church. Beginning as far back as Horace Walpoles Strawberry Hill, Gothic architecture was used to associate a building with certain aspects of the Middle Ages. For the early revivalists, this attractiveness was the quality of the architecture. However, the Middle Ages had always had an association with religious piety. The Anglican Church of the early 19th century was a body, filled with corruption among the clergy. The Cambridge Camden Society began in May 1839 as a club for Cambridge undergraduates who shared a common interest in Gothic church design and its first activities were the collection of information about churches across the island. This handbook contained A Blank form for the Description of a Church, thus the Cambridge Camden Society amassed an enormous amount of information about medieval parish churches and came to be seen as an authority on religious architecture. The motive for these extraordinarily scrutinising investigations was the societys belief that man could regain the piety of the Middle Ages by carefully reconstructing them. In 1841 the society published a pamphlet entitled A Few Words to Church-builders and it consisted of 32 pages with an appendix of 22 pages. The two essential parts of a church were a nave, and a well-defined chancel not less than a third of the length of the nave. Aisles were recommended, because a tripartite church symbolised the Holy Trinity, a tower could be in any position, except over the altar, but was not essential. Stone should be used, not brick, flint being perfectly acceptable, the chancel to be was strictly for the clergy, and no laity should enter. It should be raised at least two steps above the nave, and the altar should also be raised, chancel and nave should be separated by a roodscreen, that most beautiful and Catholick appendage to a church. This was a radical recommendation–the pamphlet points out not one modern church had such a screen
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Church of England
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The Church of England is the state church of England. The Archbishop of Canterbury is the most senior cleric, although the monarch is the supreme governor, the Church of England is also the mother church of the international Anglican Communion. It dates its establishment as a church to the 6th-century Gregorian mission to Kent led by Augustine of Canterbury. The English church renounced papal authority when Henry VIII sought to secure an annulment from Catherine of Aragon in the 1530s, the English Reformation accelerated under Edward VIs regents before a brief restoration of papal authority under Queen Mary I and King Philip. This is expressed in its emphasis on the teachings of the early Church Fathers, as formalised in the Apostles, Nicene, in the earlier phase of the English Reformation there were both Catholic martyrs and radical Protestant martyrs. The later phases saw the Penal Laws punish Roman Catholic and nonconforming Protestants, in the 17th century, political and religious disputes raised the Puritan and Presbyterian faction to control of the church, but this ended with the Restoration. Papal recognition of George III in 1766 led to religious tolerance. Since the English Reformation, the Church of England has used a liturgy in English, the church contains several doctrinal strands, the main three known as Anglo-Catholic, Evangelical and Broad Church. Tensions between theological conservatives and progressives find expression in debates over the ordination of women and homosexuality, the church includes both liberal and conservative clergy and members. The governing structure of the church is based on dioceses, each presided over by a bishop, within each diocese are local parishes. The General Synod of the Church of England is the body for the church and comprises bishops, other clergy. Its measures must be approved by both Houses of Parliament, according to tradition, Christianity arrived in Britain in the 1st or 2nd century, during which time southern Britain became part of the Roman Empire. The earliest historical evidence of Christianity among the native Britons is found in the writings of such early Christian Fathers as Tertullian, three Romano-British bishops, including Restitutus, are known to have been present at the Council of Arles in 314. Others attended the Council of Sardica in 347 and that of Ariminum in 360, Britain was the home of Pelagius, who opposed Augustine of Hippos doctrine of original sin. Consequently, in 597, Pope Gregory I sent the prior of the Abbey of St Andrews from Rome to evangelise the Angles and this event is known as the Gregorian mission and is the date the Church of England generally marks as the beginning of its formal history. A later archbishop, the Greek Theodore of Tarsus, also contributed to the organisation of Christianity in England, the Church of England has been in continuous existence since the days of St Augustine, with the Archbishop of Canterbury as its episcopal head. Despite the various disruptions of the Reformation and the English Civil War, while some Celtic Christian practices were changed at the Synod of Whitby, the Christian Church in the British Isles was under papal authority from earliest times. The Synod of Whitby established the Roman date for Easter and the Roman style of monastic tonsure in Britain and this meeting of the ecclesiastics with Roman customs with local bishops was summoned in 664 at Saint Hildas double monastery of Streonshalh, later called Whitby Abbey
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International Standard Book Number
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The International Standard Book Number is a unique numeric commercial book identifier. An ISBN is assigned to each edition and variation of a book, for example, an e-book, a paperback and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, the method of assigning an ISBN is nation-based and varies from country to country, often depending on how large the publishing industry is within a country. The initial ISBN configuration of recognition was generated in 1967 based upon the 9-digit Standard Book Numbering created in 1966, the 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108. Occasionally, a book may appear without a printed ISBN if it is printed privately or the author does not follow the usual ISBN procedure, however, this can be rectified later. Another identifier, the International Standard Serial Number, identifies periodical publications such as magazines, the ISBN configuration of recognition was generated in 1967 in the United Kingdom by David Whitaker and in 1968 in the US by Emery Koltay. The 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108, the United Kingdom continued to use the 9-digit SBN code until 1974. The ISO on-line facility only refers back to 1978, an SBN may be converted to an ISBN by prefixing the digit 0. For example, the edition of Mr. J. G. Reeder Returns, published by Hodder in 1965, has SBN340013818 -340 indicating the publisher,01381 their serial number. This can be converted to ISBN 0-340-01381-8, the check digit does not need to be re-calculated, since 1 January 2007, ISBNs have contained 13 digits, a format that is compatible with Bookland European Article Number EAN-13s. An ISBN is assigned to each edition and variation of a book, for example, an ebook, a paperback, and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, a 13-digit ISBN can be separated into its parts, and when this is done it is customary to separate the parts with hyphens or spaces. Separating the parts of a 10-digit ISBN is also done with either hyphens or spaces, figuring out how to correctly separate a given ISBN number is complicated, because most of the parts do not use a fixed number of digits. ISBN issuance is country-specific, in that ISBNs are issued by the ISBN registration agency that is responsible for country or territory regardless of the publication language. Some ISBN registration agencies are based in national libraries or within ministries of culture, in other cases, the ISBN registration service is provided by organisations such as bibliographic data providers that are not government funded. In Canada, ISBNs are issued at no cost with the purpose of encouraging Canadian culture. In the United Kingdom, United States, and some countries, where the service is provided by non-government-funded organisations. Australia, ISBNs are issued by the library services agency Thorpe-Bowker
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Catholic Encyclopedia
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The first volume appeared in March 1907 and the last three volumes appeared in 1912, followed by a master index volume in 1914 and later supplementary volumes. It was designed to give its readers full and authoritative information on the cycle of Catholic interests, action. The Catholic Encyclopedia was published by the Robert Appleton Company, a company incorporated at New York in February 1905 for the express purpose of publishing the encyclopedia. The five members of the encyclopedias Editorial Board also served as the directors of the company, in 1912 the companys name was changed to The Encyclopedia Press. Publication of the volumes was the sole business conducted by the company during the projects lifetime. The encyclopedia was designed to serve the Roman Catholic Church, concentrating on information related to the Church and it records the accomplishments of Catholics and others in nearly all intellectual and professional pursuits, including artists, educators, poets and scientists. The volumes came out sequentially the first two in 1907 and the last three in 1912, The editors had their first editorial meeting at the office of The Messenger, on West 16th Street, New York City. The text received a nihil obstat from an official censor, Remy Lafort, on November 1,1908 and this review process was presumably accelerated by the reuse of older authorized publications. A first supplement was published in 1922, a supplement in nine loose-leaf sections was published by The Gilmary Society between 1950 and 1958. In 1912, a special completely illustrated commemorative volume was awarded to patrons who contributed to the start of the enterprise by buying multiple encyclopedia sets early on. The encyclopedia was later updated under the auspices of The Catholic University of America and a 17-volume New Catholic Encyclopedia was first published in 1967, and then in 2002. The Catholic Encyclopedia and its makers states that, The work is entirely new, the editors have insisted that the articles should contain the latest and most accurate information to be obtained from the standard works on each subject. Those who wrote new articles in English include Anthony Maas and Herbert Thurston, under United States copyright law, all works published in the United States before 1923 are in the public domain. Knight founded the website New Advent to house the undertaking, volunteers from the United States, Canada, France, and Brazil helped in the transcription of the original material. The site went online in 1995, and transcription work ended in 1997, in 2007, Catholic Answers published a watermarked version derived from page scans. This version has since replaced with a transcription of the Encyclopedia similar to that found at the New Advent website. The Catholic Answers transcription, however, is a transcription of the original text, whereas the New Advent version at times modernizes certain words. Other scanned copies of the 1913 Encyclopedia are available on Google Books, at the Internet Archive, wikisource also hosts a transcription project backed by the scans hosted at Commons
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Nikolaus Pevsner
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Sir Nikolaus Bernhard Leon Pevsner CBE FBA was a German, later British scholar of history of art and, especially, of history of architecture. He is best known for his 46-volume series of county-by-county guides, The Buildings of England, the son of a Russian-Jewish fur haulier, Nikolaus Pevsner was born in Leipzig, Saxony. He attended the Thomas School and went on to art history at the Universities of Leipzig, Munich, Berlin. In 1923, he married Carola Kurlbaum, the daughter of distinguished Leipzig lawyer Alfred Kurlbaum and he worked as an assistant keeper at the Dresden Gallery. In 1928 he contributed the volume on Italian baroque painting to the Handbuch der Kunstwissenschaft and he taught at the University of Göttingen, offering a specialist course on English art and architecture. According to biographer Stephen Games, Pevsner welcomed many of the economic, however, due to Nazi race laws he was forced to resign his lectureship in 1933. Later that year he moved to England and his first post was an 18-month research fellowship at the University of Birmingham, found for him by friends in Birmingham and partly funded by the Academic Assistance Council. He was subsequently employed as a buyer of modern textiles, glass, since its first publication by Faber & Faber in 1936, it has gone through several editions and been translated into many languages. The English-language edition has also been renamed Pioneers of Modern Design, Pevsner was more German than the Germans to the extent that he supported Goebbels in his drive for pure non-decadent German art. He was reported as saying of the Nazis I want this movement to succeed, there is no alternative but chaos. There are things worse than Hitlerism, nonetheless he was included in the Nazi Black Book as hostile to the Hitler regime. In 1940, Pevsner was interned as an alien in Huyton. He was released three months on the intervention of, among others, Frank Pick, then Director-General of the Ministry of Information. He also completed for Penguin Books the Pelican paperback An Outline of European Architecture, Outline would eventually go into seven editions, be translated into 16 languages, and sell more than half a million copies. In 1942, Pevsner finally secured two regular positions, from 1936 onwards he had been a frequent contributor to the Architectural Review and from 1943 to 1945 he stood in as its acting editor while the regular editor J. M. Richards was on active service. Under the ARs influence, Pevsners approach to modern architecture became more complex and he was also closely involved with the Reviews proprietor, Hubert de Cronin Hastings, in evolving the magazines theories on Picturesque planning. In 1942, Pevsner was also appointed a lecturer at Birkbeck, University of London. He lectured at Cambridge for almost 30 years, having been Slade professor there for a six years from 1949 to 1955
Herbermann, Charles, ed. (1913). "Presbytery". Catholic Encyclopedia. New York: Robert Appleton Company.
Herbermann, Charles, ed. (1913). "