1.
Confirmation
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In Christianity, Confirmation is seen as the sealing of the covenant created in Holy Baptism. In some denominations, Confirmation also bestows full membership in a local congregation upon the recipient, Roman Catholics, Eastern Orthodox, Oriental Orthodox Churches, and many Anglicans view Confirmation as a sacrament. In the East it is conferred immediately after baptism, among those Catholics who practice teen-aged Confirmation, the practice may be perceived, secondarily, as a coming of age rite. In Protestant churches, the rite tends to be rather as a mature statement of faith by an already baptized person. It is also required by most Protestant denominations for membership in the church, in particular for traditional Protestant churches. Confirmation is not practiced in Baptist, Anabaptist and other groups that teach believers baptism, thus, the sacrament is administered to converts from non-Christian religions, those aforementioned groups, and nontrinitarian churches. There is a ceremony also called Confirmation in the Jewish religion. The age instituted was older than that of Bar Mitzvah because some of these topics were considered too complicated for 13-year-old minds to grasp. Nowadays, Confirmation has gained widespread adherence among congregations affiliated with the Reform movement, then they laid hands on them and they received the holy Spirit. Also, in the Gospel of John, Chapter 14, Christ speaks of the coming of the Holy Spirit on the Apostles, later, after his Resurrection, Jesus breathed upon them and they received the Holy Spirit, a process completed on the day of Pentecost. After this point, the New Testament records the apostles bestowing the Holy Spirit upon others through the laying on of hands. From this fact, Confirmation brings an increase and deepening of baptismal grace, it roots us more deeply in the divine filiation which makes us cry, Abba. God the Father has marked you with his sign, Christ the Lord has confirmed you and has placed his pledge, in the Latin Catholic Church, the sacrament is customarily conferred only on persons old enough to understand it, and the ordinary minister of Confirmation is a bishop. According to the ancient practice maintained in the Roman liturgy, an adult is not to be baptized unless he receives Confirmation immediately afterward, provided no serious obstacles exist. Priests who, in virtue of an office which they lawfully hold, in Eastern Catholic Churches, the usual minister of this sacrament is the parish priest, using olive oil consecrated by a bishop, and administering the sacrament immediately after baptism. This corresponds exactly to the practice of the early Church, when at first those receiving baptism were mainly adults, the practice of the Eastern Churches gives greater emphasis to the unity of Christian initiation. The main reason why the West separated the sacrament of Confirmation from that of Baptism was to direct contact between the person being initiated with the bishops. In the Early Church, the bishop administered all three sacraments of initiation, assisted by the priests and deacons and, where they existed, the post-baptismal Chrismation in particular was reserved to the Bishop
2.
Seven Sacraments Altarpiece
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The Seven Sacraments Altarpiece is a fixed-wing triptych by the Early Netherlandish artist Rogier van der Weyden and his workshop. It was painted from 1445 to 1450, probably for a church in Poligny and it depicts the seven sacraments of the Roman Catholic Church. On the left panel are baptism, confirmation and confession and on the right panel the ordination of a priest, marriage. The central panel is dominated by a crucifixion in the foreground, angels hover over each sacrament with scrolls, with clothes colour-matched to the sacraments, from white for baptism to black for the last rites. The side panels depict the altarpieces commissioners, along with some portrait heads only added shortly before the work was completed. Two coats of arms are painted in the spandrels of the inner frame
3.
Rogier van der Weyden
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Rogier van der Weyden or Roger de la Pasture was an Early Netherlandish painter whose surviving works consist mainly of religious triptychs, altarpieces and commissioned single and diptych portraits. By the latter half of the 15th century, he had eclipsed Jan van Eyck in popularity, however his fame lasted only until the 17th century, and largely due to changing taste, he was almost totally forgotten by the mid-18th century. There are few facts of van der Weydens life. What else is known of him has come from records and secondary sources. However the paintings now attributed to him are generally accepted, despite a tendency in the 19th century to attribute his work to others, all of his forms are rendered with rich, warm colourisation and a sympathetic expression, while he is known for his expressive pathos and naturalism. His portraits tend to be half length and half profile, Van der Weyden used an unusually broad range of colours and varied tones, in his finest work the same tone is not repeated in any other area of the canvas, even the whites are varied. Due to the loss of archives in 1695 and again in 1940, Rogelet de le Pasture was born in Tournai in 1399 or 1400. His parents were Henri de le Pasture and Agnes de Watrélos and he married around 1426, to Elisabeth Goffaert, and was made town painter of Brussels in 1436, and changed his name from the French to the Flemish format, becoming van der Weyden. The Pasture family had settled before in the city of Tournai where Rogiers father worked as a maître-coutelier, in 1426 Rogier married Elisabeth, the daughter of a Brussels shoemaker Jan Goffaert and his wife Cathelyne van Stockem. Rogier and Elisabeth had four children, Cornelius, who became a Carthusian monk, was born in 1427, a daughter Margaretha in 1432. Before 21 October 1435 the family settled in Brussels where the two children were born, Pieter in 1437 and Jan in 1438, who would go on to become a painter. On his move to Brussels, Rogier began using the Flemish version of his name, little is known about Rogiers training as a painter. The archival sources from Tournai were completely destroyed during World War II, the sources on his early life are confusing and have led to different interpretations by scholars. It is known that the city council of Tournai offered eight pitchers of wine in honour of a certain Maistre Rogier de le Pasture on the 17th November 1426. However, on 5 March of the year the records of the painters guild show a Rogelet de le Pasture entered the workshop of Robert Campin together with Jacques Daret. Records show that de le Pasture was already established as a painter, only five years later, on the first of August 1432, de le Pasture obtained the title of a Master painter. His later entry into apprenticeship might be explained by the fact that during the 1420s the city of Tournai was in crisis, the late apprenticeship may have been a legal formality. Also Jacques Daret was then in his twenties and had living and working in Campins household for at least a decade
4.
Latin Church
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The Latin Church, commonly called Roman Catholic Church, sometimes Western Church, is the largest autonomous particular church sui iuris within the Catholic Church, applying Latin liturgical rites. There are 24 such sui iuris particular churches within the Catholic Church, all the other particular churches sui iuris, of which there are 23, originated farther east and are, therefore, collectively known as the Eastern Catholic Churches. Because of the migrations, members of all of these particular churches sui iuris are no longer confined to their areas of origin. A person is a member of or belongs to a particular church, a person also inherits or is of, a particular patrimony or rite. Since the rite has liturgical, theological, spiritual and disciplinary elements, Particular churches that inherit and perpetuate a particular patrimony are identified by metonymy with that patrimony. Accordingly, rite has been defined as a division of the Christian church using a distinctive liturgy, is considered equal to the Latin rite within the Church. It thus used the rite as a technical designation of what may now be called a particular church. Church or rite is used as a single heading in the United States Library of Congress classification of works. The last known use was Pope Pius XII in Humani generis who taught that the Mystical Body of Christ and the Roman Catholic Church are one. Most ecclesiologists - experts in the theology of the Church itself - instead use Roman Catholic to refer exclusively to the Latin Church. The reasons for this are that each of the 24 Catholic Churches sui iuris have a modifier - Maronite, Ukrainian, Roman, etc. - and that Latin and Roman are virtually interchangeable. Further, as Adrian Fortescue noted in his article in the 1910 Catholic Encyclopedia, today, the most common Latin liturgical rites are the Roman Rite, the Ambrosian Rite, the Mozarabic Rite, and variations of the Roman Rite. The 23 Eastern Catholic Churches share five families of liturgical rites, the Latin liturgical rites, like the Armenian, are used only in a single sui iuris particular church. In the Eastern Churches these sacraments are usually administered immediately after baptism, celibacy, as a consequence of the duty to observe perfect continence, is obligatory for priests in the Latin Church. Rare exceptions are permitted for men who, after ministering as clergy in other churches and this contrasts with the discipline in most Eastern Catholic Churches. In the Latin Church, a man may not be admitted even to the diaconate unless he is legitimately destined to remain a deacon. Marriage after ordination is not possible, and attempting it can result in canonical penalties, Latin Mass Church of Rome Particular church General Roman Calendar Eastern Catholic Churches Catholic Encyclopedia, Latin Church
5.
Baptism
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Baptism is a Christian sacrament of admission and adoption, almost invariably with the use of water, into the Christian Church generally. The canonical Gospels report that Jesus was baptized—a historical event to which a degree of certainty can be assigned. Baptism has been called a sacrament and an ordinance of Jesus Christ. In some denominations, baptism is also called christening, but for others the word christening is reserved for the baptism of infants, Baptism has also given its name to the Baptist churches and denominations. The usual form of baptism among the earliest Christians was for the candidate to be immersed, in v.16, Matthew will speak of Jesus coming up out of the water. The traditional depiction in Christian art of John the Baptist pouring water over Jesus head may therefore be based on later Christian practice, other common forms of baptism now in use include pouring water three times on the forehead, a method called affusion. Martyrdom was identified early in Church history as baptism by blood, later, the Catholic Church identified a baptism of desire, by which those preparing for baptism who die before actually receiving the sacrament are considered saved. Today, some Christians, particularly Christian Scientists, Quakers, The Salvation Army, and Unitarians, do not see baptism as necessary, among those that do, differences can be found in the manner and mode of baptizing and in the understanding of the significance of the rite. Most Christians baptize in the name of the Father, and of the Son, and of the Holy Spirit, much more than half of all Christians baptize infants, many others hold that only believers baptism is true baptism. Some insist on submersion or at least partial immersion of the person who is baptized, others consider that any form of washing by water, as long as the water flows on the head, is sufficient. The term baptism has also used to refer to any ceremony, trial, or experience by which a person is initiated, purified. The Greek verb baptō, dip, from which the verb baptizo is derived, is in turn hypothetically traced to a reconstructed Indo-European root *gʷabh-, the Greek words are used in a great variety of meanings. John the Baptist, who is considered a forerunner to Christianity, the apostle Paul distinguished between the baptism of John, and baptism in the name of Jesus, and it is questionable whether Christian baptism was in some way linked with that of John. Christians consider Jesus to have instituted the sacrament of baptism, though whether Jesus intended to institute a continuing, the earliest Christian baptisms were probably normally by immersion, complete or partial. Though other modes may have also been used, at the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, then they shall take off all their clothes. The children shall be baptized first, all of the children who can answer for themselves, let them answer. If there are any children who cannot answer for themselves, let their parents answer for them, after this, the men will be baptized
6.
First Holy Communion
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First Communion is a ceremony in some Christian traditions during which a person first receives the Eucharist. It is most common in the Latin Church tradition of the Catholic Church, as well as in parts of the Lutheran Church. In churches that celebrate First Communion, it occurs between the ages of seven and thirteen, often acting as a rite of passage. Catholics believe this event to be important, as the Eucharist occupies a central role in Catholic theology. First Communion is not celebrated in the Eastern Orthodox churches, the Oriental Orthodox churches, or the Assyrian Church of the East, some Anglicans allow infant communion, while others require the previous reception of confirmation, usually during the teenage years. Celebration of this ceremony is typically less elaborate in many Protestant churches. Roman Catholics and some Protestants believe that Christ is truly present in the Eucharist, other denominations have varying understandings, ranging from the Eucharist being a symbolic meal to a meal of remembering Christs last supper. The sacrament of First Communion is an important tradition for Catholic families, for Catholics, Holy Communion is the third of seven sacraments received. It occurs only after receiving Baptism, and once the person has reached the age of reason first confession must precede the first reception of the Eucharist, traditions of celebration surrounding First Communion usually include large family gatherings and parties to celebrate the event. The first communicant wears special clothing, the clothing is often white to symbolize purity, but not in all cultures. Girls often wear fancy dresses and an attached to a wreath of flowers or hair ornament. In other communities, girls commonly wear dresses passed down to them from sisters or mothers, boys may wear a suit, or tuxedo, or their Sunday best, or national dress. In many Latin American countries, boys wear military-style dress uniforms with gold braid aiguillettes, in Switzerland both boys and girls wear plain white robes with brown wooden crosses around their necks. In Spain, Germany, Luxembourg and Austria, girls are dressed up as, so to speak, in Scotland, boys traditionally wear kilts and other traditional Scottish dress which accompany the kilt. Gifts of a nature are usually given, such as rosaries and prayer books, in addition to religious statues, icons. Many families have formal professional photographs taken in addition to candid snapshots in order to commemorate the event, some churches arrange for a professional photographer after the ceremony. During the communist era, dominant societies initiation into the movement in communist countries that had large Catholic populations was an overt attempt to supplant the Catholic ritual. In all cases, a child at the age of seven to ten is initiated as a member of a group within which the individuals share certain values and culture
7.
Holy Spirit
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Holy Spirit or Holy Ghost is a term found in English translations of the Bible that is understood differently among the Abrahamic religions. Holy Spirit is stated to be a realm beyond the ability of words to properly convey and it must be experienced, realized, kindled within like a holy fire. The term is used to describe aspects of other religions. The word Spirit appears as either alone or with words, in the Hebrew Bible. Combinations include expressions such as the Holy Spirit, Spirit of God, the word Spirit is rendered as רוּחַ in Hebrew-language parts of the Old Testament. In its Aramaic parts, the term is rûacḥ, the Greek translation of the Old Testament, the Septuagint, translates the word as πνεῦμα. This is the word that is used throughout the New Testament. The English term Spirit comes from its Latin origin, spiritus, the alternative term, Holy Ghost, comes from Old English translations of spiritus. The Hebrew Bible contains the term Spirit of God in the sense of the might of a unitary God and this meaning is different from the Christian concept of Holy Spirit as one personality of God in the Trinity. According to theologian Rudolf Bultmann, there are two ways to think about the Holy Spirit, animistic and dynamistic, both kinds of thought appear in Jewish and Christian scripture, but animistic is more typical of the Old Testament whereas dynamistic is more common in the New Testament. The distinction coincides with the Holy Spirit as either a temporary or permanent gift, in the Old Testament and Jewish thought, it is primarily temporary with a specific situation or task in mind, whereas in the Christian concept the gift resides in man permanently. The Holy Spirit also has an equivalent in non-Abrahamic Hellenistic mystery religions and they included a distinction of the Spirit and psyche, which Paul the Apostle later incorporated into his epistles. According to proponents of the History of religions school, the Christian concept of the Holy Spirit cannot be explained from Jewish ideas alone without reference to the Hellenistic religions. However, according to theologian Erik Konsmo, the views are so dissimilar that the only legitimate connection one can make is with the term πνεῦμα itself, Another link with ancient Greek thought is the Stoic idea of the Spirit as anima mundi—or world soul—that unites all people. In his Introduction to the 1964 book Meditations, the Anglican priest Maxwell Staniforth wrote, cleanthes, wishing to give more explicit meaning to Zenos creative fire, had been the first to hit upon the term pneuma, or spirit, to describe it. The Hebrew language phrase ruach ha-kodesh is a used in the Hebrew Bible. It literally means spirit of the holiness or spirit of the holy place, the Hebrew terms ruacḥ qodshəka, thy holy spirit, and ruacḥ qodshō, his holy spirit also occur. The Holy Spirit in Judaism generally refers to the aspect of prophecy
8.
Acts of the Apostles
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The Acts of the Apostles, often referred to simply as Acts, is the fifth book of the New Testament, it tells of the founding of the Christian church and the spread of its message to the Roman Empire. Acts and the Gospel of Luke make up a work, Luke–Acts, by the same anonymous author. The first part, the Gospel of Luke, tells how God fulfilled his plan for the salvation through the life, death, and resurrection of Jesus of Nazareth. Acts continues the story of Christianity in the 1st century, beginning with Jesuss Ascension to Heaven, the early chapters, set in Jerusalem, describe the Day of Pentecost and the growth of the church in Jerusalem. Initially the Jews are receptive to the Christian message, but soon turn against the followers of Jesus. Rejected by the Jews, under the guidance of the Apostle Peter the message is taken to the Gentiles. The later chapters tell of Pauls conversion, his mission in Asia Minor and the Aegean, and finally his imprisonment in Rome, the title Acts of the Apostles was first used by Irenaeus in the late 2nd century. It is not known whether this was a title or one invented by Irenaeus, it does seem clear, however. The Gospel of Luke and Acts make up a work which scholars call Luke–Acts. The author is not named in either volume. )He admired Paul, the earliest possible date for the composition of Acts is set by the events with which it ends, Pauls imprisonment in Rome c.63 AD, but an early date is now rarely put forward. In either case there is evidence that it was still being revised well into the 2nd century. Luke aligned his work, Luke–Acts, to the narratives which many others had written, Acts, the second part, is widely thought of as a history, but it lacks exact analogies in Hellenistic or Jewish literature. The title Acts of the Apostles would seem to identify it with the telling of the deeds and achievements of great men. By and large the sources for Acts can only be guessed at, but Luke would have had access to the Septuagint, the gospel of Mark and the collection of sayings of Jesus called the Q source. )There are also points of contacts with 1 Peter, the Letter to the Hebrews, and 1 Clement. Other sources can only be inferred from internal evidence—the traditional explanation of the three we passages, for example, is that they represent eye-witness accounts, the search for such inferred sources was popular in the 19th century, but by the mid-20th it had largely been abandoned. Acts was read as a history of the early church well into the post-Reformation era. The mid-19th century scholar Ferdinand Baur suggested that Luke had re-written history to present a united Peter and Paul, Baur continues to have enormous influence, but today there is less interest in determining Lukes historical accuracy than in understanding his theological program. Luke was written to be read aloud to a group of Jesus-followers gathered in a house to share the Lords supper, the author assumes an educated Greek-speaking audience, but directs his attention to specifically Christian concerns rather than to the Greco-Roman world at large
9.
Episcopal Conference
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An Episcopal Conference, Conference of Bishops, or National Conference of Bishops is an official assembly of the bishops of the Catholic Church in a given territory. Episcopal conferences have long existed as informal entities, more than forty existed before the Second Vatican Council and they were first established as formal bodies by the Second Vatican Council, and implemented by Pope Paul VIs 1966 motu proprio Ecclesiae sanctae. The operation, authority, and responsibilities of episcopal conferences are currently governed by the 1983 Code of Canon Law, the nature of episcopal conferences, and their magisterial authority in particular, was subsequently clarified by Pope John Paul IIs 1998 motu proprio. Episcopal conferences are generally defined by borders, with all the bishops in a given country belonging to the same conference — which might also include neighboring countries. Certain tasks and authority are assigned to episcopal conferences, particularly with regard to setting the norms for the Mass. Episcopal conferences receive their authority under universal law or particular mandates, in certain circumstances, as defined by canon law, the decisions of an episcopal conference are subject to ratification from the Holy See. Individual bishops do not relinquish their authority to the conference, the Teaching Authority of Episcopal Conferences, Theological Studies, v.63,2002, pp. 472–493. List of all episcopal conferences by Giga-Catholic Information The Hierarchy of the Catholic Church by David M. Cheney
10.
Communion (religion)
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The bond uniting Christians as individuals and groups with each other and with Jesus is described as communion. The term is derived from Latin communio and this basic meaning of the word predates its Christian uses. The Greek term κοινωνία appears in the New Testament, but nowhere in the ancient Greek translation of the Old Testament known as the Septuagint, as a noun, or in its adjectival or verbal forms, it is found in 43 verses of the New Testament. In addition, the noun is found in manuscripts in Ephesians 3,9. Communion between particular groups, the most remarkable instance of which was that between Jews and Gentiles III, Communion in the Body and Blood of Christ IV. Sharing in divine revelation and with God himself, by metonymy, the term is used of a group of Christian churches that have this close relationship of communion with each other. An example is the Anglican Communion, the communion of saints is the relationship that, according to the belief of Christians, exists between them as people made holy by their link with Christ. The term communion is applied to sharing in the Eucharist by partaking of the bread and wine. Sometimes the term is applied not only to this partaking but to the whole of the rite or to the consecrated elements, open communion Closed communion Koinonia NAS Exhaustive Concordance of the Bible with Hebrew-Aramaic and Greek Dictionaries. Eerdmans Publishing Co. Robert Porter Lynch, Ninon Prozonic, how the Greeks created the First Golden Age of Innovation. Richards, Lawrence O. Expository Dictionary of Bible Words, thayer, Joseph H. Greek-English Lexicon of the New Testament. Grand Rapids, Michigan, Zondervan Publishing House
11.
Easter Vigil
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Easter Vigil, also called the Paschal Vigil or the Great Vigil of Easter, is a service held in traditional Christian churches as the first official celebration of the Resurrection of Jesus. Historically, it is during this service that people are baptized, the original twelve Old Testament readings for the Easter Vigil survive in an ancient manuscript belonging to the Armenian Patriarchate of Jerusalem. In the earliest Jerusalem usage the vigil began with Psalm 117 sung with the response, then followed twelve Old Testament readings, all but the last being followed by a prayer with kneeling. Genesis 1, 1--3,24, Genesis 22, 1-18, Exodus 12, 1-24, Jonah 1, 1--4,11, Exodus 14, 24--15,21, Isaiah 60, 1-13, Job 38, 2-28,2 Kings 2, 1-22, Jeremiah 31, 31-34, Joshua 1, 1-9, Ezekiel 37, 1-14, Daniel 3, 1-29. The twelfth reading leads into the Song of the Three Children and is not followed by a prayer with kneeling, as the candle proceeds through the church, the small candles held by those present are gradually lit from the Paschal candle. As this symbolic Light of Christ spreads, darkness is decreased, the deacon, priest, or a cantor now chants the Exsultet, after which the people sit for the Liturgy of the Word. Once the paschal candle has been placed on its stand in the sanctuary, the lights in the church are switched on and the congregation extinguish their candles. Each reading is followed by a psalm or biblical canticle sung responsorially, the collect is sung or recited. The reading from the Epistle to the Romans is proclaimed, followed by the chanting of Psalm 118. The Alleluia is sung for the first time since before Lent and with special solemnitThe Gospel of the Resurrection (Matthew 28, 1-10, Mark 16, 1-8 or Luke 24, 1-12 follows, along with a homily. After the celebration of these sacraments of initiation, the congregation renews their baptismal vows, the prayer of the faithful follow. After the prayers, the Liturgy of the Eucharist continues as usual and this is the first Mass of Easter Day. During the Eucharist, the newly baptized receive Holy Communion for the first time, according to the rubrics of the Missal, the Eucharist should finish before dawn. The 20th century saw two major revisions of the Roman-Rite Easter Vigil liturgy, the first occurred in the 1950s under Pope Pius XII. Previously, the Vigil service was held on Holy Saturday morning, outside the church the Easter fire was lit and blessed, and five grains of incense were also blessed. All lamps and candles within the church were quenched, so as to be relit later with the new fire. During the singing of the Exsultet, which followed, the five grains of incense were placed in the paschal candle. The prayers after the readings were preceded by Flectamus genua and a genuflection, after the Old Testament readings the baptismal font was blessed, and the conferral of baptism was envisaged, though rarely performed
12.
Rite of Christian Initiation of Adults
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Candidates are gradually introduced to aspects of Catholic beliefs and practices. The basic process applies to adults and older children, with children initiated through an adapted version sometimes incorrectly referred to as the Rite of Christian Initiation of Children. Post-baptismal formation based on the RCIA propositions are provided by the Spanish Neocatechumenal Way, according to William Harmless, S. J. when in 1972 the Vatican promulgated the Rite of Christian Initiation of Adults it showed unexpected radicalism. The true goal of the document was a reversion of a years of initiatory practice. Have been turned upside down and inside out, heralding a cry to begin a reform, the ideal is for there to be a RCIA process available in every Roman Catholic parish. Those who want to join a RCIA group should aim to attend one in the parish where they live, for those who join a RCIA process it is a period of reflection, prayer, instruction, discernment, and formation. There is no set timetable and those who join the process are encouraged to go at their own pace, although the average process generally takes between eight and twelve months, it can take up to two or more years for some individuals. Those who enter the process are expected to begin attending Holy Mass on a Sunday, attend a weekly RCIA session, the RCIA process should be overseen throughout every period and step by the local parish pastor, clergy and/or religious. However, the administration of the process, including its teaching element, is increasingly being undertaken by lay Catholic Catechists. This outline is based upon the Rite of Christian Initiation of Adults approved for use in the dioceses of the USA which includes additional rites for various circumstances, the numbers shown in the article headings and elsewhere relate to the relevant sections of the USA Bishops Conference approved Rite. This is also known as the Period of Inquiry, during this period, teaching is given to people who are interested in learning more about the Catholic Faith. The sessions cover basic information about the Faith and fundamentally communicate the Gospel of Jesus Christ, the church is offering here an invitation to initial conversion. There is no obligation involved in attending these meetings—they are intended to help a person whether they want to continue learning about the Faith. Attendees at this stage are known as Inquirers, Inquirers who wish to continue now move onto the next stage, known as the period of The Order of Catechumens. Adults enter this Rite known as Inquirers, but leave known as Catechumens, the Rite of Acceptance may take place throughout the year. By this time, Catechumens must have in mind someone who would be willing to “sponsor” them, the sponsors are usually practicing Catholics that the Catechumens know. The duties of a sponsor are to journey with them through the process and they enter this Rite known as Candidates, and they are known by this title from now on. Their rite of acceptance often does not take place at the time as the Catechumen’s rite of acceptance
13.
Chrism
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The English chrism derives from Koine Greek via Latin and Old French. In Greek, khrîsma was originally the verbal noun of χρίειν, by extension, along with khrîma, khrîstai, and later khrísma, it came to be used for the anointing oil or ointment itself. Khrísma came into Latin as chrisma, which appears in the works of Tertullian and this was adopted directly into Old English as crisma, which developed into Middle English crisme and various related spellings. In Old French, the original Latin was conflated with cramum, developing into cresme, the spelling chrism after the Latin original was generally adopted in the 16th century, after which cream came to be restricted to its present meaning. The Proto-Indo-European root from which the Greek term derived has been reconstructed as *ghrei- and this is cognate with Sanskrit ghṛtə and Hindi ghī, as well as Lithuanian grejù, griẽti, Middle Low German grēme, Old English grīma, English grime, and possibly Phrygian gegreimenan. Multiple early Christian documents discuss the ordinance or several ceremonies. explained in the Apostolical Constitutions of chrism, including documents by Theophilus, cyril states that the ointment is the seal of the covenants of baptism and God’s promises to the Christian who is anointed. He says, Having been counted worthy of this Holy Chrism, ye are called Christians, for before you were deemed worthy of this grace, ye had properly no right to this title, but were advancing on your way towards being Christians. Chrism is essential for the Catholic Sacrament of Confirmation/Chrismation, and is used in the sacraments of Baptism. Those to be confirmed or chrismated, after receiving the laying on of hands, are anointed on the head by the bishop or priest, in baptism, if the person baptized is not to be immediately confirmed or chrismated, the minister anoints them with chrism. Newly ordained priests are anointed with chrism on the palms of their hands and it is also used in the consecration of objects such as churches and altars. Before the reforms of the Second Vatican Council, chrism had to be used to consecrate patens and chalices as well. The Sign of the Cross would be made with the chrism on the parts the chalice and paten where the Eucharist would rest. The chalice and paten would need to be consecrated with the chrism again if they were re-gilded and this ritual could only be performed by a Bishop or a priest with the faculties to do so. According to the rubrics, a simple blessing suffices, however, it is still permitted that the bishop performs the consecration with chrism. Chrism is made of oil and is scented with a sweet perfume. The oil of catechumens and the oil of the sick are blessed at this Mass. These holy oils are stored in special vessels known as chrismaria. When the oils are distributed to a priest for him to use in his ministry they are kept in a vessel with three compartments, known as an oil stock
14.
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
15.
Second Vatican Council
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The Second Vatican Council, fully the Second Vatican Ecumenical Council and informally known as Vatican II, addressed relations between the Catholic Church and the modern world. It was the twenty-first and most recent ecumenical council of the Catholic Church, many of these changes remain divisive among the Catholic faithful. At the same time, the worlds bishops faced challenges driven by political, social, economic, some of these bishops sought new ways of addressing those challenges. The First Vatican Council had been nearly a century before but had been cut short when the Italian Army entered the city of Rome at the end of Italian unification. Pope John XXIII, however, gave notice of his intention to convene the Council on 25 January 1959 and this sudden announcement, which caught the Curia by surprise, caused little initial official comment from Church insiders. In various discussions before the Council actually convened, John XXIII often said that it was time to open the windows and he invited other Christians outside the Catholic Church to send observers to the Council. Acceptances came from both the Eastern Orthodox Church and Protestant denominations as internal observers, but these observers did not cast votes in the approbation of the conciliar documents. Pope John XXIIIs announcement on 25 January 1959 of his intention to call a general council came as an even to the cardinals present. The Pontiff pre-announced the council under a full moon when the faithful with their candlelights gathered in St. Peters square, after which, he instructed the people to go back home and give their children a kiss of goodnight, from the Pope himself. He had tested the idea only ten days before one of them, his Cardinal Secretary of State Domenico Tardini. Although the Pope later said the idea came to him in a flash in his conversation with Tardini, two cardinals had earlier attempted to interest him in the idea. They were two of the most conservative, Ernesto Ruffini and Alfredo Ottaviani, who had already in 1948 proposed the idea to Pope Pius XII and who put it before John XXIII on 27 October 1958. These groups, composed mostly of members of the Roman Curia, produced 987 proposed constituting sessions, attendance varied in later sessions from 2,100 to over 2,300. In addition, a number of periti were available for theological consultation—a group that turned out to have a major influence as the council went forward. Seventeen Orthodox Churches and Protestant denominations sent observers, more than three dozen representatives of other Christian communities were present at the opening session, and the number grew to nearly 100 by the end of the 4th Council Sessions. Pope John XXIII opened the Council on 11 October 1962 in a public session, what is needed is that this certain and immutable doctrine, to which the faithful owe obedience, be studied afresh and reformulated in contemporary terms. For this deposit of faith, or truths which are contained in our time-honored teaching is one thing, roncalli, Angelo Giuseppe, Opening address, Council, Rome, IT.13 October 1962 marked the initial working session of the Council. That days agenda included the election for members of the ten conciliar commissions, each would have sixteen elected and eight appointed members, and were expected to do most of the work of the Council
16.
Accolade
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The accolade was the central act in the rite of passage ceremonies conferring knighthood in the Middle Ages. From about 1852, the accolade was used much more generally to mean praise or award or honor. Accolade was first used in 1611 and is French, from the Occitan acolada and this, in turn, came from the Latin ad + collum and in Occitan originally meant embrace. Accolade is akin to dubbing or to dub since the tap on the shoulder with the sword is accepted to be the point at which the title is awarded, the accolade is a ceremony to confer knighthood. It may take many forms, including the tapping of the side of a sword on the shoulders of a candidate or an embrace about the neck. In the first example, the knight-elect kneels in front of the monarch on a knighting-stool, first, the monarch lays the side of the swords blade onto the accolades right shoulder. The monarch then raises the sword gently just up over the apprentices head, the new knight then stands up, and the king or queen presents him with the insignia of his new order. Contrary to popular belief, the phrase Arise, Sir. is not used, there is some disagreement among historians on the actual ceremony and in what time period certain methods could have been used. It could have been an embrace or a blow on the neck or cheek. Gregory of Tours wrote that the kings of France, in conferring the gilt shoulder-belt. In knighting his son Henry, with the ceremony of the accolade, the blow, or colée, when first utilized was given with a bare fist, a stout box on the ear. This was later substituted for by a stroke with the flat part of the sword against the side of the neck. This then developed into the custom of tapping on either the right or left shoulder, or both, which is still the tradition in Great Britain today. An early Germanic coming-of-age ceremony, of presenting a youth with a weapon that was buckled on him, was elaborated in the 10th and 11th centuries as a sign that the minor had come of age. Initially this was a rite often performed on the battlefield. A panel in the Bayeux Tapestry shows the knighting of Harold by William of Normandy, some words that might be spoken at that moment were Advances Chevalier au nom de Dieu. In medieval France, early ceremonies of the adoubement were purely secular, around 1200, these ceremonies began to include elements of Christian ritual. The process of becoming a knight generally included these stages, Page — A child started training at about the age of seven or eight, learning obedience, manners, squire — At twelve to fourteen the young man would observe and help other knights
17.
Sacraments of initiation
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In Eastern and western Christian liturgical and pastoral tradition to the three sacraments or mysteries of initiation are always celebrated together. Adults are normally baptized after enrollment as a catechumen, either formally, as in the Latin Rite, or more informally, although not a true member of the Church, catechumens may have some share in Christ, according to the Church. According to the Catechism, baptism makes one a member of the Body of Christ, confirmation is the anointing in the Holy Spirit. The Eucharist gives one the food of life, and allows one to receive Jesus. They are always accompanied by the Word of God, particular focus is placed on the paschal mystery of Christs death and resurrection. The privileged time of celebrating them is Easter, and by the 4th century it was accepted as the time of administering them. Sacraments of the Catholic Church Thomas Aquinas and the Sacraments
18.
Seven gifts of the Holy Spirit
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They are, wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. The passage uses the term Spirit of the Lord, in the Hebrew Masoretic text the Spirit of the Lord is described with six characteristics, and then the last characteristic is mentioned a second time. In the Greek Septuagint the first mention of the fear of the Lord is translated as spirit of godliness, the seven Latin terms are then, sapientia intellectus consilium fortitudo scientia pietas timor Domini. The Seven Gifts of the Holy Spirit is one of works in Christian devotional literature which follow a scheme of seven. Others include the seven petitions of the Lords Prayer, the beatitudes, the seven last words from the cross, the seven sins. The seven gifts were often represented as doves in medieval texts, for Saint Thomas Aquinas, the dove signifies by its properties each gift of the Holy Spirit. For by the sacrament of Confirmation, are more bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as witnesses of Christ, more strictly obliged to spread and defend the faith by word. The Catechism of the Catholic Church lists the seven gifts as follows, Wisdom, It is the capacity to love spiritual things more than material ones, it also means the want to understand God. It is the perfection of the virtue of faith, Understanding, In understanding. A person with understanding is not confused by the messages in our culture about the right way to live. The gift of understanding perfects a persons speculative reason in the apprehension of truth and it is the gift whereby self-evident principles are known, Counsel, With the gift of counsel/right judgment, we know the difference between right and wrong, and we choose to do what is right. A person with right judgment avoids sin and lives out the values taught by Jesus Christ. It is the perfection of the virtue of prudence, Fortitude, With the gift of fortitude/courage. A person with courage is willing to stand up for what is right in the sight of God, even if it means accepting rejection, verbal abuse, the gift of courage allows people the firmness of mind that is required both in doing good and in enduring evil. It is the perfection of the virtue of the same name, Knowledge, With the gift of knowledge. The distinction between wisdom and knowledge is that gives the desire to know the things of God. A person with reverence recognizes our total reliance on God and comes before God with humility, trust, according to Saint Thomas Aquinas, it is the perfection of the virtue of religion
19.
Parish register
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Along with these vital details, church goods, terriers, the parish’s response to briefs, and notes on various happenings in the parish were also recorded. These elaborate records existed for the purpose of preventing bigamy and consanguineous marriage, the information recorded was also considered significant for State records, resulting in the Church supplying it with a copy of all parish registers. A good register permits the family structure of the community to be reconstituted as far back as the sixteenth century, thus, these records were distilled for the definitive study of the history of several nations’ populations. They also provide insight into the lives and interrelationships of parishioners, before this, a few Roman Catholic religious’ houses and parish priests had kept informal notes on the baptisms, marriages and burials of the prominent local families. This injunction was addressed to the rector or vicar of every parish in England, however, this order had nothing to do with religious doctrine or the papacy and rather indicated the desire of the central government to have full knowledge of the population of the country. The book was to be kept in a coffer with two locks and keys. A fine of 3 sols,4 deniers was to be levied for failure to comply, many parishes ignored this order as it was commonly thought that it presaged a further tax. Finally, in 1597, both Queen and Convocation reaffirmed the injunction, adding that the registers were of ‘permagnus usus’, previous records had to be copied into the new books and copies of each year’s entries had to be sent to the bishop’s registrar. The parish clerk was paid to copy the old records into a new parchment book in order to keep the record up to date. During the English Civil War and in the following Commonwealth period, records were poorly kept and this parsimony and neglect was remedied by depositing the registers in county record offices where they were safeguarded and made accessible. On the other hand, the parish registers of New France were rarely damaged by external events such as war, revolution. Thus,300,00 entries were available for the time period 1621 to 1760, separate, printed registers were to be supplied by the Kings Printer, and used for baptisms, marriages and burials. These are more or less unchanged to this day, in the United States, at least the parishes in the Roman Catholic dioceses maintained a similar practice of recording baptisms, marriages, burials, and often also confirmations and first communions. From the earliest pioneer churches ministered by itinerant priests, the records were written in ecclesiastical Latin, but after the Second Vatican Council and its reforms that included translating the Mass into local languages, most register entries gradually came to be written in English. In Protestant communions with stronger similarities to Roman Catholicism, parish registers are also important sources that document baptisms, marriages, in Protestant and Evangelical churches, individual ministers often kept records of faith-related events among the congregation, but under much less guidance from any central governing body. Prior to 1563, the oldest registers of baptisms are preserved since 1379 in Gemona del Friuli,1381 in Siena,1428 in Florence or 1459 in Bologna, in France, parish registers had been in use since the Middle Ages. The oldest surviving registers date back to 1303 and are posted in Givry, other existing registers prior to orders of civil legislation in 1539 reside in Roz-Landrieux 1451, Paramé1453, Lanloup 1467, Trans-la-Forêt 1479 and Signes 1500. They had to be sent every year to the bailiwick or sénéchaussée in the south of France, in April 1667, the Ordinance of Saint-Germain-en-Laye ordered a copy to be kept by the parish clergy as before the ordinance
20.
Wayback Machine
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The Internet Archive launched the Wayback Machine in October 2001. It was set up by Brewster Kahle and Bruce Gilliat, and is maintained with content from Alexa Internet, the service enables users to see archived versions of web pages across time, which the archive calls a three dimensional index. Since 1996, the Wayback Machine has been archiving cached pages of websites onto its large cluster of Linux nodes and it revisits sites every few weeks or months and archives a new version. Sites can also be captured on the fly by visitors who enter the sites URL into a search box, the intent is to capture and archive content that otherwise would be lost whenever a site is changed or closed down. The overall vision of the machines creators is to archive the entire Internet, the name Wayback Machine was chosen as a reference to the WABAC machine, a time-traveling device used by the characters Mr. Peabody and Sherman in The Rocky and Bullwinkle Show, an animated cartoon. These crawlers also respect the robots exclusion standard for websites whose owners opt for them not to appear in search results or be cached, to overcome inconsistencies in partially cached websites, Archive-It. Information had been kept on digital tape for five years, with Kahle occasionally allowing researchers, when the archive reached its fifth anniversary, it was unveiled and opened to the public in a ceremony at the University of California, Berkeley. Snapshots usually become more than six months after they are archived or, in some cases, even later. The frequency of snapshots is variable, so not all tracked website updates are recorded, Sometimes there are intervals of several weeks or years between snapshots. After August 2008 sites had to be listed on the Open Directory in order to be included. As of 2009, the Wayback Machine contained approximately three petabytes of data and was growing at a rate of 100 terabytes each month, the growth rate reported in 2003 was 12 terabytes/month, the data is stored on PetaBox rack systems manufactured by Capricorn Technologies. In 2009, the Internet Archive migrated its customized storage architecture to Sun Open Storage, in 2011 a new, improved version of the Wayback Machine, with an updated interface and fresher index of archived content, was made available for public testing. The index driving the classic Wayback Machine only has a bit of material past 2008. In January 2013, the company announced a ground-breaking milestone of 240 billion URLs, in October 2013, the company announced the Save a Page feature which allows any Internet user to archive the contents of a URL. This became a threat of abuse by the service for hosting malicious binaries, as of December 2014, the Wayback Machine contained almost nine petabytes of data and was growing at a rate of about 20 terabytes each week. Between October 2013 and March 2015 the websites global Alexa rank changed from 162 to 208, in a 2009 case, Netbula, LLC v. Chordiant Software Inc. defendant Chordiant filed a motion to compel Netbula to disable the robots. Netbula objected to the motion on the ground that defendants were asking to alter Netbulas website, in an October 2004 case, Telewizja Polska USA, Inc. v. Echostar Satellite, No.02 C3293,65 Fed. 673, a litigant attempted to use the Wayback Machine archives as a source of admissible evidence, Telewizja Polska is the provider of TVP Polonia and EchoStar operates the Dish Network
21.
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
22.
Wikisource
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Wikisource is an online digital library of free content textual sources on a wiki, operated by the Wikimedia Foundation. Wikisource is the name of the project as a whole and the name for each instance of that project, the projects aims are to host all forms of free text, in many languages, and translations. Originally conceived as an archive to store useful or important historical texts, the project officially began in November 24,2003 under the name Project Sourceberg. The name Wikisource was adopted later that year and it received its own domain name seven months later, the project has come under criticism for lack of reliability but it is also cited by organisations such as the National Archives and Records Administration. The project holds works that are either in the domain or freely licensed, professionally published works or historical source documents, not vanity products. Verification was initially made offline, or by trusting the reliability of digital libraries. Now works are supported by online scans via the ProofreadPage extension, some individual Wikisources, each representing a specific language, now only allow works backed up with scans. While the bulk of its collection are texts, Wikisource as a whole hosts other media, some Wikisources allow user-generated annotations, subject to the specific policies of the Wikisource in question. Wikisources early history included several changes of name and location, the original concept for Wikisource was as storage for useful or important historical texts. These texts were intended to support Wikipedia articles, by providing evidence and original source texts. The collection was focused on important historical and cultural material. The project was originally called Project Sourceberg during its planning stages, in 2001, there was a dispute on Wikipedia regarding the addition of primary source material, leading to edit wars over their inclusion or deletion. Project Sourceberg was suggested as a solution to this, perhaps Project Sourceberg can mainly work as an interface for easily linking from Wikipedia to a Project Gutenberg file, and as an interface for people to easily submit new work to PG. Wed want to complement Project Gutenberg--how, exactly, and Jimmy Wales adding like Larry, Im interested that we think it over to see what we can add to Project Gutenberg. It seems unlikely that primary sources should in general be editable by anyone -- I mean, Shakespeare is Shakespeare, unlike our commentary on his work, the project began its activity at ps. wikipedia. org. The contributors understood the PS subdomain to mean either primary sources or Project Sourceberg, however, this resulted in Project Sourceberg occupying the subdomain of the Pashto Wikipedia. A vote on the name changed it to Wikisource on December 6,2003. Despite the change in name, the project did not move to its permanent URL until July 23,2004, since Wikisource was initially called Project Sourceberg, its first logo was a picture of an iceberg
23.
Catholic liturgy
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This is an article about liturgy in the Catholic Church. For liturgical practices in other churches, see Christian liturgy, the Catholic Church is fundamentally liturgical and sacramental in its public life of worship. Some of these signs and symbols come from the world of creation, others from life in society and these signs are closely linked with words. Though in a sense the signs speak for themselves, they need to be accompanied and vivified by the spoken word, taken together, word and action indicate what the rite signifies and affects. The sacraments of the Catholic Church are efficacious signs, perceptible to the senses, according to the Churchs theology, they have been instituted by Christ and entrusted to the Church, and through them divine life is bestowed on us. The effect of the sacraments ex opere operato. Regardless of the holiness of the minister administering the sacraments. However, a recipients own lack of proper disposition to receive the grace conveyed can block their effectiveness in that person, the sacraments presuppose faith and, in addition, their words and ritual elements nourish, strengthen and give expression to faith. This form of music of the Church is contained in the Sacramentary Roman Missal as well as the chant books, e. g. graduale Romanum, antiphonale, other Rites within the Catholic Church, have their own forms of chant which are proper to their Divine Liturgies. In addition to the sacraments, instituted by Christ, there are many sacramentals and they involve prayer accompanied by the sign of the cross or other signs. Important examples are blessings, sacred medals, holy water, rosaries, icons, holy vessels for Mass, popular devotions are not strictly part of the liturgy, but if they are judged to be consonant with Catholic teaching, the Church encourages them. In its devotion the Church makes a distinction between respectful veneration on one hand and adoration or worship on the other, adoration is due to God alone— this includes the Eucharist, since Christ is truly present in that sacrament, according to Catholic dogma. Veneration of an icon or relic of a saint is defined as respect paid to what is represented in the image, respect and honour due to the Churchs saints is inferior and of a different kind than the adoration given to God alone, according to Catholic teaching. The sole exception is for the Eucharistic liturgy on Good Friday and on Holy Saturday before the Easter Vigil, the Liturgy of the Hours consecrates to God the whole course of day and night. Lauds and Vespers are the principal hours, the Second Vatican Council suppressed an additional hour called Prime. The prayers of the Liturgy of the Hours consist principally of the Psalter or Book of Psalms, like the Mass, the Liturgy of the Hours has inspired great musical compositions. An earlier name for the Liturgy of the Hours and for the books contained the texts was the Divine Office, the Book of Hours. Nevertheless, the condition of the Church on earth makes it necessary to have certain places in which to celebrate the liturgy
24.
Sacrament of Penance
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By this sacrament Christians are freed from sins committed after Baptism. The sacrament of Penance is considered the way to be absolved from mortal sin. The Sacrament of Penance and Reconciliation is also known as Penance, Reconciliation, the sacrament has four elements, three on the part of the penitent and one on the part of the minister of the sacrament. Catholics distinguish between two types of sin, mortal sins are a grave violation of Gods law that turns man away from God. Someone who is aware of having committed mortal sins must repent of having done so, every sin involves an unhealthy attachment to creatures, purification from which is called the temporal punishment for sin. The 1983 Code of Canon Law states, A priest alone is the minister of the sacrament of penance, to refer exclusively to priests in the more common English sense, Latin uses the word presbyter. In order to be able to be absolved validly from sin, the history of the sacrament of Penance dates back to the New Testament and the time of Jesus. Cyrille Vogel collected a list of twelve major sins named in the New Testament, fickleness and insanity Drunkenness and intemperance. This early way of penitential discipline received in modern times the name of public penance, mistakenly confused with public announcement of the excommunication because of a public and grave sin. Sometimes sinners did publicly speak about their sins, but testimonies of the early Church show that in most cases offences were known to the priest alone. When a penitent did publicly confess his/her sins, decision to do it was always by the initiative of the person. The public character of penance should be understood as prayerful participation and support given by the community to a sinner. Multiple discussions began in the 3rd century, time of persecutions, on how to exercise Church penance regarding grave sinners, e. g. lapsed Catholics. A controversy first resulted over Montanism, whose main supporter was Tertullian, there were arguments between Novatian and Pope Cornelius, and between St. Cyprian and Pope Stephen I. Hippolytus of Rome criticised the popes, condemning them for being too easy to accept grave sinners back to the communion of the Church, the primary source of information on the canonical penance in this period are sermons of Augustine of Hippo and of Caesarius of Arles. Special canons were issued by regional, local Church councils on how to deal with the public penance, because of that it is called canonical penance. Acts of ancient councils of this show that no one who belonged to the order of penitents had access to Eucharistic communion – until the bishop reconciled him with the community of the Church. Canon 29 of the Council of Epaone in Gaul says, that from among penitents only apostates had to leave Sunday assembly together with catechumens, other penitents were present until the end but were denied communion in the table of the Lord
25.
Solemn Mass
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The term High Mass is also used in the United States to describe the less elaborate Missa Cantata, which lacks deacon and subdeacon and some of the ceremonies connected with them. This article deals with Solemn Mass as celebrated according to the Tridentine use and these terms distinguish the form in question from that of Low Mass and Missa Cantata. The parts assigned to the deacon and subdeacon are often done by priests in vestments proper to those roles, a Solemn Mass celebrated by a bishop has its own particular ceremonies and is referred to as a Solemn Pontifical Mass. Lutherans sometimes use the term High Mass to describe a more form of their Divine Service. Examples of similarities include vestments, chanting, and incense, lutheran congregations in North America commonly celebrate High Mass in essence, but rarely use the term Mass. Thus, the rubrics of the Ordinary of the Mass always suppose that the Mass is high, Low Mass, said by a priest alone with one server, is a shortened and simplified form of the same thing. Its ritual can be explained only by a reference to high Mass, the distinction between High and Low Mass is necessarily observed where the Tridentine form of the Roman Rite continues to be used. The term High Mass is sometimes encountered also, both in Anglican and certain Roman Catholic circles, to describe any Mass celebrated with greater solemnity, in the sacristy, before vesting, all three sacred ministers wash their hands. The sacred ministers recite certain prayers while they place on each vestment, first, the amice is kissed and then placed on top of the head briefly while reciting one of the prayers during vesting. Then it is tied around the shoulders on top of the cassock, the cincture, a long cloth cord also called a girdle, is then tied around the waist. The subdeacon then completes his vesting by placing the maniple on his arm, securing it either with pins or with the ribbons or elastic inside. The deacon places his stole over his shoulder and binds it in place, at his right hip. He then puts on the maniple and his dalmatic, the priest celebrant does the same except that he crosses his stole in front of him at the waist, binding it with the girdle or cincture. After the maniple he puts on a cope if the Mass is preceded by the Asperges, following the Asperges, the celebrant, assisted by the acolytes, removes the cope and puts on the chasuble. The servers of the Mass and the sitting in the liturgical choir stalls are vested in cassock and surplice or cotta, though in some places acolytes wore simple albs. Anyone ordained to the subdiaconate or above also wears the biretta while sitting, members of religious orders in habit have on a surplice over the habit. If it is part of their dress, they also use the biretta. If not, then use their hood in the same fashion as one uses a biretta
26.
Pontifical High Mass
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The term is also used among Anglo-Catholic Anglicans. Although in modern English the word pontifical is almost exclusively associated with the Pope, thus, the celebrant of a Pontifical High Mass may be any bishop, and not just a pope. In the early Church, Mass was normally celebrated by the bishop, most often the specific parts assigned to deacon and subdeacon are performed by priests. The full Pontifical High Mass is carried out when the bishop celebrates the Mass at the throne in his own cathedral church, instead of saying Dominus vobiscum The Lord be with you as the opening liturgical greeting, a bishop says Pax vobis Peace to you. When the bishop sits at the cathedra, a silk cloth, called a gremial. The Popes Pontifical High Mass, when celebrated with solemnity, was even more elaborate. This custom stresses the unity of the universal Catholic Church, formed by both the Eastern and the Western Churches in full communion, at the elevations of host and chalice, the Silveri symphony was played on the trumpets of the no longer existing Noble Guard. Through a misunderstanding of the name Silveri, English speakers sometimes referred to this as the sounding of silver trumpets, the Pope drank the Precious Blood, the wine having been consecrated, through a golden tube. In the Anglo-Catholic tradition of Anglicanism, the term Pontifical High Mass may refer to a Mass celebrated with the traditional Tridentine ceremonies described above, liturgical manuals such as Ritual Notes provide a framework for incorporating Tridentine ceremonial into the services of the Book of Common Prayer. More generally, the term may refer to any High Mass celebrated by a bishop, usually in the presence of his or her throne
27.
Papal Mass
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A Papal Mass is the Solemn Pontifical High Mass celebrated by the Pope himself. A solemn papal Mass is celebrated on solemn occasions such as a coronation, an ex cathedra pronouncement. What follows is a description of usage in the early 20th century, before the reforms of Popes Pius X. In the papal Mass a cardinal-bishop acted as assistant priest, this fell on the most solemn occasions to the Cardinal-bishop of Ostia. Cardinal-deacons acted as deacon and assistant deacons, an auditor of the Sacra Rota served as subdeacon. There were also a Greek-Catholic deacon and subdeacon, vested according to the Byzantine Rite, the other offices were filled by the assistants to the pontifical throne, the members of the prelatical colleges, etc. Before the beginning of the ceremony, the pope was vested in the falda, amice, alb, cincture, pectoral cross, stole, finally, the papal tiara was placed on his head. The popes solemn entry into St. Peters Basilica was accompanied by the Silveri Symphony, the entrance procession was headed by the cardinals, bishops, prelates, and those who composed the pontifical capella, vested according to their rank and in their prescribed order of precedence. A thurifer and seven acolytes accompanied the cross-bearer, and the apostolic subdeacon carried the Gospel Book, at the end of the procession the pope was carried into the basilica on the sedia gestatoria and with the two flabella borne on either side. He was accompanied by an entourage which included the Swiss Guards in their colorful uniforms, at times, a canopy was carried above his head. Two protonotaries apostolic raised the front of the falda as the pope walked to and from the sedia, the dean of the Rota carried the jewelled mitre, and finally two patriarchs or archbishops carried the book and bugia respectively. The pope was received at the door by the cardinal-priest and the Canons of St. Peters and he then knelt briefly, leaning on a faldstool, to adore the Blessed Sacrament. Fittingly, this took place at the St. Gregorys Altar in St. Peters. He then went to the throne for the chanting of Terce, during which he received the obedience of the cardinals, bishops. While the psalms of Terce were being chanted, he read the prayers of preparation for Mass, during which his buskins and he then sang the prayer of Terce. After Terce, his outer vestments were removed, leaving only the falda, amice, alb and it resembled a shoulder cape with alternating stripes of silver and gold. Stole tunicle dalmatic episcopal gloves chasuble fanon — The upper piece was pulled out from under the other vestments, the lower piece remained under the other vestments. Pallium mitre episcopal ring He then gave the kiss of peace to the last three of the cardinal-priests, the pope then put on the maniple
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Canonical hours
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In the practice of Christianity, canonical hours mark the divisions of the day in terms of periods of fixed prayer at regular intervals. A Book of Hours normally contains a version of, or selection from, such prayers. The practice of daily prayers grew from the Jewish practice of reciting prayers at set times of the day, for example, in the Book of Acts, Peter, Psalm 119,164 states, Seven times a day I praise you for your righteous laws. This practice is believed to have passed down through the centuries from the Apostles. As monasticism spread, the practice of specified hours and liturgical formats began to develop, in 525, Benedict of Nursia set out one of the earliest schemes for the recitation of the Psalter at the Office. With the Cluniac reforms of the 11th century there was a new emphasis on liturgy, the current official version of the hours in the Roman rite of the Roman Catholic Church is called the liturgy of the hours in North America or divine office in Ireland and Britain. In the Anglican tradition, they are known as the daily office, to distinguish them from the other offices of the Church, i. e. holy communion, baptism. In the Orthodox Church, the canonical hours may be referred to as the services. The usage among the Oriental Orthodox Churches and the Assyrian Church of the East and of their Eastern Catholic counterparts all differ from each other, building on the recitation of psalms and canticles from scripture, the Church has added hymns, hagiographical readings, and other prayers. As is noted above, the canonical hours stemmed from Jewish prayer, in the Old Testament, God commanded the Israelite priests to offer sacrifices of animals in the morning and evening. Eventually, these sacrifices moved from the Tabernacle to the Temple built by Solomon in Jerusalem, during the Babylonian Exile, when the Temple was no longer in use, the first synagogues were established, and the services of Torah readings, psalms, and hymns began to evolve. This sacrifice of praise began to be substituted for the sacrifices of animals, after the people returned to Judea, the prayer services were incorporated into Temple worship as well. As time passed, the Jews began to be scattered across the Greco-Roman world in what is known as the Diaspora, by the time of the Roman Empire, the Jews began to follow the Roman system of conducting the business day in scheduling their times for prayer. The narrative of Jesus crucifixion and death refers to the sixth and ninth hours, Now when the hour had come. And at the ninth hour Jesus cried out with a loud voice …, the first miracle of the apostles, the healing of the crippled man on the temple steps, occurred because Peter and John went to the Temple to pray. Also, one of the moments of the early Church. As Christianity began to separate from Judaism, the practice of praying at fixed times continued, the early church was known to pray the Psalms, which have remained the principal part of the canonical hours. The prayers could be prayed individually or in groups, by the fourth century, the elements of the canonical hours were more or less established
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Liturgy of the Hours
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It consists primarily of psalms supplemented by hymns, readings and other prayers and antiphons. Together with the Mass, it constitutes the public prayer life of the Church. The Liturgy of the Hours also forms the basis of prayer within Christian monasticism, celebration of the Liturgy of the Hours is an obligation undertaken by priests and deacons intending to become priests, while deacons intending to remain deacons are obliged to recite only a part. The constitutions of religious institutes generally oblige their members to celebrate at least parts, the Liturgy of the Hours, along with the Eucharist, has formed part of the Churchs public worship from the earliest times. Christians of both Eastern and Western traditions celebrate the Liturgy of the Hours under various names, in Greek the corresponding services are found in the Ὡρολόγιον, meaning Book of Hours. Within Anglicanism, the Liturgy of the Hours is contained within the book of Daily Prayer of Common Worship and the Book of Common Prayer, as well as in the Anglican Breviary. Within Lutheranism, it is contained within the books used by the various Lutheran church bodies, such as the Lutheran Church Missouri Synod. The primary worship resources in these churches include Lutheran Worship, the Lutheran Book of Worship, other names for the Liturgy of the Hours within the Latin liturgical rites include Diurnal and Nocturnal Office, Ecclesiastical Office, Cursus ecclesiasticus, or simply cursus. The early Christians continued the Jewish practice of reciting prayers at certain hours of the day or night, the Apostles observed the Jewish custom of praying at the third, sixth and ninth hour and at midnight. Other elements were added later in the course of the centuries, by the end of the 5th century, the Liturgy of the Hours was composed of seven offices. An eighth office, Prime, was added by Benedict of Nursia in the 6th century, however, it is found in Saint John Cassians Institutes and Conferences, which describe the monastic practices of the Desert Fathers of Egypt. After the Second Vatican Council, Pope Paul VI promulgated a new Roman Breviary, the structure of the offices, the distribution of psalms, and the prayers themselves were modified. In short, the burden was lessened,2, V. Deus, in adiutorium meum intende. R. Domine, ad adiuvandum me festina, followed by the doxology, the verse is omitted if the hour begins with the Invitatory. The Invitatory is the introduction to the first hour said on the current day, the opening is followed by a hymn. The hymn is followed by psalmody, the psalmody is followed by a scripture reading. The reading is called a chapter if it is short, or a lesson if it is long, the reading is followed by a versicle. The hour is closed by an oration followed by a concluding versicle, other components are included depending on the exact type of hour being celebrated
