1.
Tridentine Mass
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The most widely used Mass liturgy in the world until the introduction of the Mass of Paul VI in 1969, it is celebrated in ecclesiastical Latin. Tridentine is derived from the Latin Tridentinus, related to the city of Tridentum, in 2007, Pope Benedict XVI issued the motu proprio Summorum Pontificum, accompanied by a letter to the worlds bishops authorizing use of the Tridentine Mass and Ritual for competent priests. The Pope stated that the 1962 edition of the Roman Missal is to be considered a form of the Roman Rite, of which the 1970 Mass of Paul VI is the ordinary. Since that is the authorized extraordinary form, some refer to the 1962 Tridentine Mass as the extraordinary form of the Mass. In Masses celebrated without the people, Latin Rite Catholic priests are free to use either the 1962 Tridentine missal or the Ordinary Form missal. These Masses may — observing all the norms of law — also be attended by faithful who, of their own free will, permission to use the Tridentine Mass as parish liturgies may be given by the pastor or rector. In most countries, the used for celebrating the Tridentine Mass was Latin. Episcopal conferences were to decide, with the consent of the Holy See, what parts, if any. Most Old Catholics use the Tridentine Mass, either in the vernacular or in Latin, the Catholic Church uses the term extraordinary form of the Roman Rite Mass among other terms. The most widespread term for the rite, other than Tridentine Mass, is Latin Mass, likewise, the ordinary form of the Roman Rite Mass was promulgated in Latin and can be celebrated in that language. Occasionally the term Gregorian Rite is used when talking about the Tridentine Mass, as is, more frequently, Pope Benedict XVI declared it inappropriate to speak of the versions of the Roman Missal of before and after 1970 as if they were two rites. Rather, he said, it is a matter of a use of one. Traditionalist Catholics, whose characteristic is an attachment to the Tridentine Mass. Standardization was required also in order to prevent the introduction into the liturgy of Protestant ideas in the wake of the Protestant Reformation. Pope St. Pius V accordingly imposed uniformity by law in 1570 with the papal bull Quo primum and he allowed only those rites that were at least 200 years old to survive the promulgation of his 1570 Missal. The Carmelite, Carthusian and Dominican religious orders kept their rites, the rite of Braga, in northern Portugal, seems to have been practically abandoned, since 18 November 1971 that archdiocese authorizes its use only on an optional basis. This ended when Abbot Guéranger and others initiated in the 19th century a campaign to return to the Roman Missal, Pius Vs revision of the liturgy had as one of its declared aims the restoration of the Roman Missal to the original form and rite of the holy Fathers. Due to the limited resources available to his scholars, this aim was in fact not realised
2.
Pre-Tridentine Mass
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Outside of Rome in the period before 1570, many other liturgical rites were in use, not only in Eastern Christianity, but also in the West. Some of the Western rites, such as the Mozarabic Rite, were unrelated to the Roman Rite that Pope Pius V revised and ordered to be adopted generally, but even the areas that at one time or another had accepted the Roman rite had soon introduced changes and additions. As a result, every province and almost every diocese had its local use, such as the Use of Sarum, the Use of York. In France there were traces of the Gallican Rite. For that reason, this article only the liturgy of the Mass as celebrated in Rome. In chapter 65, Justin Martyr says that the kiss of peace was given before the bread, the descriptions of the Mass liturgy in Rome by Hippolytus and Novatian are similar to Justins. It is unclear when the language of the changed from Greek to Latin. Pope Victor I, may have been the first to use Latin in the liturgy in Rome, others think Latin was finally adopted nearly a century later. The change was gradual, with both languages being used for a while. Pope Gregory I made a revision of the liturgy of the Mass, removing many things, changing a few, adding some, as his biographer, John the Deacon. He is credited with adding the words diesque nostros in tua pace disponas to the Hanc igitur, towards the end of the eighth century Charlemagne ordered the Roman rite of Mass to be used throughout his domains. Gallican influence is responsible for the introduction into the Roman rite of dramatic and symbolic such as the blessing of candles, ashes, palms. The recitation of the Credo after the Gospel is attributed to the influence of Emperor Henry II, Gallican influence explains the practice of incensing persons, introduced in the eleventh or twelfth century, before that time incense was burned only during processions. Private prayers for the priest to say before Communion were another novelty and these were produced in Milan, Venice, Paris and Lyon. Local Missals, such as the Parisian Missal, of which at least 16 printed editions appeared between 1481 and 1738, showed more important differences, source, Hoppin, Richard, Medieval Music, New York, Norton, pp.119,122. Roman Catholic Church Eucharist The Mass Tridentine Mass Mass of Paul VI Roman Missal Sarum rite Missale Aboense Use of York Stowe Missal Durham Rite Sodi, Manlio, Triacca, Achille Maria, atchley, E. G. Ordo Romanus Primus, Archive. Davies, Michael, A Short History of the Roman Mass, Sure server, based on Adrian Fortescues The Mass, father Adrian Fortescue, Liturgy of the Mass, Catholic Encyclopedia, New York, Robert Appleton by a renowned liturgist. Duchesne, Louis, McClure, ML, ed. Christian Worship, Its Origin and Evolution, tracts on the Mass, includes two variants of the Ordinary of the Sarum Mass and a Pre-Tridentine variant of the Curial Use of the Roman Mass
3.
Mass (liturgy)
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Mass often refers to the entire church service in general, but is specifically the sacrament of the Eucharist. The term mass is called in the Catholic Church, Western Rite Orthodox churches and many Old Catholic, Anglican, as well as some Lutheran churches. Some Protestants employ terms such as Divine Service or service of worship, the English noun mass is derived from Middle Latin missa. The Latin word was adopted in Old English as mæsse, and was sometimes glossed as sendnes, the Latin term missa itself was in use by the 6th century. It is most likely derived from the concluding formula Ite, missa est, historically, however, there have been other explanations of the noun missa, i. e. as not derived from the formula ite, missa est. Already Du Cange reports various opinions on the origin of the noun missa mass, including the derivation from Hebrew matzah, here attributed to Caesar Baronius. The Hebrew derivation is learned speculation from 16th-century philology, medieval authorities did derive the noun missa from the verb mittere, but not in connection with the formula ite, missa est. Thus, De divinis officiis explains the word as a mittendo, quod nos mittat ad Deo, the Catholic Church sees the Mass or Eucharist as the source and summit of the Christian life, to which the other sacraments are oriented. The Catholic Church believes that the Mass is exactly the same sacrifice that Jesus Christ offered on the Cross at Calvary, after making the sign of the cross and greeting the people liturgically, he begins the Act of Penitence. This concludes with the prayer of absolution, which, however. The Kyrie, eleison, is sung or said, followed by the Gloria in excelsis Deo, the Introductory Rites are brought to a close by the Collect Prayer. On Sundays and solemnities, three Scripture readings are given, on other days there are only two. If there are three readings, the first is from the Old Testament, or the Acts of the Apostles during Eastertide, the first reading is followed by a psalm, either sung responsorially or recited. The second reading is from the New Testament, typically one of the Pauline epistles. A Gospel Acclamation is then sung as the Book of the Gospels is processed, sometimes with incense and candles, the final reading and high point of the Liturgy of the Word is the proclamation of the Gospel by the deacon or priest. At least on Sundays and Holy Days of Obligation, a homily, finally, the Creed is professed on Sundays and solemnities, and it is desirable that in Masses celebrated with the people the Universal Prayer or Prayer of the Faithful should usually follow. The congregation responds, May the Lord accept the sacrifice at your hands, for the praise and glory of his name, for our good, the priest then pronounces the variable prayer over the gifts. The Eucharistic Prayer, the centre and high point of the entire celebration, the priest continues with one of many Eucharistic Prayer thanksgiving prefaces, which lead to the reciting of the Sanctus acclamation
4.
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
5.
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
6.
Consecration
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Consecration is the solemn dedication to a special purpose or service, usually religious. The word consecration literally means association with the sacred, persons, places, or things can be consecrated, and the term is used in various ways by different groups. A synonym for to consecrate is to sanctify, a distinct antonym is to desecrate, consecration is used in the Catholic Church as the setting apart for the service of God of both persons and objects. The ordination of a new bishop is called a consecration. While the term episcopal ordination is now common, consecration was the preferred term from the Middle Ages through the period including the Second Vatican Council. The Vatican II document Constitution on the Sacred Liturgy n.76 states, Both the ceremonies, the address given by the bishop at the beginning of each ordination or consecration may be in the mother tongue. When a bishop is consecrated, the laying of hands may be done by all the bishops present, the life of those who enter religious institutes and similar institutes is also described as Consecrated life. The rite of consecration of virgins can be traced back at least to the fourth century, by the time of the Second Vatican Council, the bestowal of the consecration was limited to cloistered nuns only. The Council directed that this should be revised, two similar versions were prepared, one for women living in monastic orders, another for consecrated virgins living in the world. An English translation of the rite for those living in the world is available on the web site of the United States Association of Consecrated Virgins, Chrism, an anointing oil, is olive oil consecrated by a bishop. Objects such as patens and chalices, used for the Sacrament of the Eucharist, also used to be consecrated by a bishop, using chrism. Before a new priest is ordained, the day there is a vigil. A more solemn rite exists for what used to be called the consecration of an altar, the rite is now called the dedication. Since it would be contradictory to dedicate to the service of God a mortgage-burdened building, to consecrate the bread and wine, the priest speaks the Words of Institution. It can also be used to describe the change of the bread and wine into the Body, the Chrism used at Chrismation and the Antimension placed on the Holy Table are also said to be consecrated. A person may be consecrated for a role within a religious hierarchy. In particular, the ordination of a bishop is called a consecration. In churches that follow the doctrine of succession, the bishops who consecrate a new bishop are known as the consecrators
7.
Sacramental bread
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Sacramental bread, sometimes called altar bread, Communion bread, the Lamb or simply the host, is the bread which is used in the Christian ritual of the Eucharist. The word hostia is Latin for sacrificial animal, the sacrifice of Jesus according to Christian theology puts an end to the need for animal sacrifice as had been practiced in the Jerusalem Temple and all blood sacrifice once-for-all. The word was retained to describe the bread of Eucharist as a representation of the Christs sacrifice. The Orthodox Church and Eastern-rite Roman Catholic churches use leavened bread for the Eucharist, thus, the sacramental bread symbolizes the Resurrected Christ. The hostia or sacramental bread, known as prosphorá or a πρόσφορον may be out of only four ingredients, fine wheat flour, pure water, yeast. Sometimes holy water will be sprinkled into the dough or on the kneading trough at the beginning of the process. The baking may only be performed by a believing Orthodox Christian in good standing—having preferably been recently to Confession, before baking, each loaf is formed by placing two disks of dough, one on top of the other, and stamping it with a special liturgical seal. The prosphora should be fresh and not stale or moldy when presented at the altar for use in the Divine Liturgy, often several prosphora will be baked and offered by the faithful, and the priest chooses the best one for the Lamb that will be consecrated. The remaining loaves are blessed and offered back to the congregation after the end of the Divine Liturgy, a Hostia is a portion of bread used for Holy Communion in many Christian churches. In Western Christianity the host is often a thin, round unleavened wafer, the word host is derived from the Latin hostia, which means sacrificial victim. The term can be used to describe the bread both before and after consecration, though it is correct to use it after consecration—altar bread being preferred before consecration. Western theology teaches that at the Words of Institution the bread is changed or altered into the Body of Christ, hosts are often made by nuns as a means of supporting their religious communities. In the Latin Rite, unleavened bread is used as in the Jewish Passover or Feast of Unleavened Bread, the Byzantine Rite Eastern Catholic Churches use leavened bread for Prosphora. The Armenian Catholic Church, the Syro-Malabar Church and the Maronite Church have adopted the use of unleavened bread, some traditions proscribe the use of spiced, flavored or sweetened hosts, while others allow it. However, both Eastern and Western traditions insist that the bread must be made from wheat, the Code of Canon Law, Canon 924 requires that the hosts be made from wheat flour and water only and recently made so that there is no danger of spoiling. The General Instruction of the Roman Missal §321 recommends that the eucharistic bread, be made in such a way that the priest at Mass with a congregation is able in practice to break it into parts for distribution to at least some of the faithful. In the varying Protestant denominations, there is a variety of practices concerning the sacramental bread used. Some, such as the Christian Congregation use leavened loaves of bread, others, such as Lutherans, continue to use unleavened wafers like the Roman Catholics, reformed Christians use rolls which are broken and distributed to symbolize their belief that Christ is not physically present in the bread
8.
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
9.
Closed communion
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Closed communion is the practice of restricting the serving of the elements of Holy Communion to those who are members in good standing of a particular church, denomination, sect, or congregation. A closed-communion church is one that excludes non-members from receiving communion and this is the practice of all churches dating from before the Protestant Reformation and also of some Protestant church such as some Lutherans and Baptists. The Catholic Church practices closed communion, western Christians who do not share the Catholic theology of the Eucharist are absolutely excluded. The Catholic Church does not practise open communion, holding that reception of Holy Communion is reserved for those who are baptized, in general it permits access to its Eucharistic communion only to those who share its oneness in faith, worship and ecclesial life. For other baptized Christians the conditions are more severe, the Catholic Church thus clearly distinguishes between Churches whose celebration of the Eucharist it recognizes as valid and other Christian communities. It applies this rule also to the Anglican Communion, pursuant to Apostolicae curae, failing to do so is condemned by these Lutherans as the sin of unionism. This teaching comes from 1 Corinthians 10, 16-17 which says, and is not the bread that we break a participation in the body of Christ. A man ought to examine himself before he eats of the bread, for anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself. Therefore, the belief is that, inviting those forward who have not been first instructed would be unloving on the churchs part and this is described as akin to letting someone drink poison without stopping him. The Evangelical Lutheran Church in America, the largest Lutheran Church in America, however, does not practice closed communion, but rather eucharistic hospitality. In terms of receiving the Sacrament, according to this practice, the burden of decision of admittance to the Sacrament is not on the host congregation. The invitation to the Sacrament is extended to all baptized persons, the Eastern Orthodox Church, comprising 14 or 15 autocephalous Orthodox hierarchical churches, is even more strictly a closed-communion Church. In the strictest sense, non-Orthodox may be present at the Divine Liturgy only up to the exclamation The doors, and ought to leave the church after that. However, this attitude has been relaxed in most Orthodox churches, non-Orthodox present at the Liturgy are not only permitted but even encouraged to receive the blessed bread as an expression of Christian fellowship and love. Some Baptists practice closed communion even more strictly than the Catholic Church, Lutheran Church and they restrict communion to members of the local church observing the ordinance. So thus, members from other churches, even members of local churches of the same Baptist group are excluded from participating in the communion. The Strict Baptists in the United Kingdom derive their name from this practice, in the United States, it is usually, but not exclusively, associated with Landmark ecclesiology. For a similar practice by others, see Close Communion
10.
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
11.
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
12.
Eastern Orthodox Church
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The Eastern Orthodox Church teaches that it is the One, Holy, Catholic and Apostolic Church established by Jesus Christ in his Great Commission to the apostles. It practices what it understands to be the original Christian faith, the Eastern Orthodox Church is a communion of autocephalous churches, each typically governed by a Holy Synod. It teaches that all bishops are equal by virtue of their ordination, prior to the Council of Chalcedon in AD451, the Eastern Orthodox had also shared communion with the Oriental Orthodox churches, separating primarily over differences in Christology. Eastern Orthodoxy spread throughout the Roman and later Eastern Roman Empires and beyond, playing a prominent role in European, Near Eastern, Slavic, and some African cultures. As a result, the term Greek Orthodox has sometimes used to describe all of Eastern Orthodoxy in general. However, the appellation Greek was never in use and was gradually abandoned by the non-Greek-speaking Eastern Orthodox churches. Its most prominent episcopal see is Constantinople, there are also many in other parts of the world, formed through immigration, conversion and missionary activity. The official name of the Eastern Orthodox Church is the Orthodox Catholic Church and it is the name by which the church refers to itself in its liturgical or canonical texts, in official publications, and in official contexts or administrative documents. Orthodox teachers refer to the Church as Catholic and this name and longer variants containing Catholic are also recognized and referenced in other books and publications by secular or non-Orthodox writers. The common name of the Church, Eastern Orthodox Church, is a shortened practicality that helps to avoid confusions in casual use, for this reason, the eastern churches were sometimes identified as Greek, even before the great schism. After 1054, Greek Orthodox or Greek Catholic marked a church as being in communion with Constantinople and this identification with Greek, however, became increasingly confusing with time. Missionaries brought Orthodoxy to many regions without ethnic Greeks, where the Greek language was not spoken. Today, many of those same Roman churches remain, while a large number of Orthodox are not of Greek national origin. Eastern, then, indicates the element in the Churchs origin and development, while Orthodox indicates the faith. While the Church continues officially to call itself Catholic, for reasons of universality, the first known use of the phrase the catholic church occurred in a letter written about 110 AD from one Greek church to another. Quote of St Ignatius to the Smyrnaeans, Wheresoever the bishop shall appear, there let the people be, even as where Jesus may be, thus, almost from the very beginning, Christians referred to the Church as the One, Holy, Catholic and Apostolic Church. The Orthodox Church claims that it is today the continuation and preservation of that same Church, a number of other Christian churches also make a similar claim, the Roman Catholic Church, the Anglican Communion, the Assyrian Church and the Oriental Orthodox Churches. The Church of England separated from the Roman Catholic Church, not directly from the Orthodox Church, the depth of this meaning in the Orthodox Church is registered first in its use of the word Orthodox itself, a union of Greek orthos and doxa
13.
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
14.
Divine Liturgy
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Divine Liturgy is the Eucharistic service of the Byzantine Rite which is the Rite of the The Great Church of Christ and was developed from the Antiochene Rite of Christian liturgy. As such, it is used in the Eastern Orthodox and Eastern Catholic Churches, Armenian Christians, both of the Armenian Apostolic Church and of the Armenian Catholic Church, use the same term. Some Oriental Orthodox employ the term holy offering for their Eucharistic liturgies instead, the term is sometimes applied also to Roman Rite Eucharistic liturgies, though the term Mass is more commonly used there. In Eastern traditions, those of the Eastern Catholic and Orthodox Churches, the Divine Liturgy is seen as transcending time, all believers are believed to be united in worship in the Kingdom of God along with departed Saints and the celestial Angels. To this end, everything in the Liturgy is seen as symbolic, yet also not just merely symbolic, according to Eastern tradition and belief, the Liturgys roots go back to Jewish worship and the adaptation of Jewish worship by Early Christians. This can be seen in the first parts of the Liturgy termed the Liturgy of the Catechumens that includes reading of scriptures and, the latter half was added based on the Last Supper and the first Eucharistic celebrations by Early Christians. Each Liturgy has its differences from others, but most are similar to each other with adaptations based on tradition, purpose, culture. The Divine Liturgy of St. Basil the Great, used on the 5 Sundays of Great Lent, on the eves of the Nativity and Theophany, and on Holy Thursday and Holy Saturday, it is celebrated as a vesperal liturgy. In some traditions, Saint Basils Liturgy is also celebrated on the Exaltation of the Life-giving Cross on September 14, all together, St. Basils liturgy is celebrated 10 times out of the liturgical year. The Divine Liturgy of the Presanctified Gifts, is used during Great Lent on Wednesdays, Fridays, and a handful of other occasions, and also on the first three days of Holy Week. Nowadays it is celebrated as a vesperal liturgy, the Liturgy of the Faithful has no Anaphora. It is traditionally attributed to St. Gregory the Dialogist, although some believe it originated with Patriarch Severus of Antioch. The Liturgy of Saint Mark was also observed in the Orthodox Patriarchate of Alexandria on at least that Saints day until recent times. As numbers in a diocese increased dramatically the bishop as presiding over the Eucharistic assembly appointed presbyters as celebrant in the local community, still, the Church is understood in Eastern Orthodoxy not in terms of the presbyter, but the diocesan bishop. When the latter is present, he is chief celebrant, phrases and hymns are also added. The hierarch commemorates his hierarch demonstrating unity with the greater Orthodox community, note, Psalms are numbered according to the Greek Septuagint. For the Hebrew Masoretic numbering that is familiar in the West. The format of Divine Liturgy is fixed, although the specific readings and hymns vary with season, in modern times, this restriction applies only to Holy Communion — reception of the sacrament of holy communion
15.
Holy Qurbana
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Holy Qurbana or Holy Qurbono, the Holy Offering or Holy Sacrifice, refers to the Eucharist as celebrated according to the East Syrian and the West Syrian traditions of Syriac Christianity. The main Anaphora of the East Syrian tradition is the Holy Qurbana of Addai and Mari, the East Syriac word Qurbana and the West Syriac word Qurbono are derived from the Aramaic term Qurbana. When the Temple stood in Jerusalem, and sacrifices were offered and it comes from a Hebrew root, karav, meaning to draw close or near. A required Korban was offered morning and evening daily and on holidays, the Holy Qurbana is referred to as complete worship, since it is performed for the benefit of all members of the Church. The other sacraments are celebrated for individual members, thus the Holy Qurbana is believed to be the sacrament that completes all the others. Hence it is called the sacrament of perfection or the queen of sacraments, the East Syriac or Chaldean rite was associated with the historical Church of the East, centered in the Persian capital of Seleucia-Ctesiphon. This liturgy is traditionally attributed to Saint Addai and Saint Mari, in the form given in the oldest manuscripts, all of the High Middle Ages, this anaphora does not include the Words of Institution, a matter that raised ecumenical concerns. West Syrian liturgical rite is developed out of the ancient Antiochene Rite of the Patriarchate of Antioch, adapting the old Greek liturgy into Syriac, the language of the Syrian countryside. West Syrian liturgies represent one of the strains in Syriac Christianity, the other being the East Syrian Rite. An independent West Syrian community that grew around the monastery of Saint Maron eventually developed into the Maronite Church, a variant of the West Syrian Rite, the Malankara Rite, developed in the ancient Malankara Church of India and is still used in its descendant churches. They are the Jacobite Syrian Christian Church, the Syro-Malankara Catholic Church, the Malankara Orthodox Syrian Church, the Malankara Mar Thoma Syrian Church, the Malabar Independent Syrian Church. The Liturgy is based on the traditions of the ancient rite of the Early Christian Church of Jerusalem, the Liturgy is associated with the name of James the Just, the brother of Jesus and patriarch among the Jewish Christians at Jerusalem. Saint James was martyred at the hands of a mob incensed at his preaching about Jesus and his transgression of the Law - an accusation made by the Jewish High Priest of the time, Hanan ben Hanan. Among the Eastern liturgies, the Liturgy of Saint James is one of the Antiochene group of liturgies, those ascribed to Saint James, to Saint Basil, the Liturgy of Saint James is considered to be the oldest surviving liturgy developed for general use in the Church. Its date of composition is disputed with some authorities proposing an early date. Divine Liturgy Holy Leaven Explanation about the Holy Qurbana - St. Marys Malankara Orthodox Cathedral of Philadelphia
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Roman Rite
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The Roman Rite is the most widespread liturgical rite in the Catholic Church and is one of the Latin rites used in the Western or Latin Church. The Roman Rite has been adapted over the centuries and its Eucharistic liturgy can be divided into three stages, the Pre-Tridentine Mass, Tridentine Mass and Mass of Paul VI. The 2007 motu proprio Summorum Pontificum specifies the circumstances in which priests of the Latin Church may continue to use the form of the Roman Rite in the 1962 Roman Missal. While other rites use more poetic language, the Roman Rite is noted for its sobriety of expression, as each is shown, a bell is rung and, if incense is used, the host and chalice are incensed. Sometimes the external bells of the church are rung as well, other characteristics that distinguish the Roman Rite from the rites of the Eastern Catholic Churches are frequent genuflections, kneeling for long periods, and keeping both hands joined together. We find the prayers of our Canon in the treatise de Sacramentis, so our Mass goes back, without essential change, to the age when it first developed out of the oldest liturgy of all. The final result of our inquiry is that, in spite of unsolved problems, in spite of later changes, in a footnote he added, The prejudice that imagines that everything Eastern must be old is a mistake. Eastern rites have been modified too, some of them quite late. No Eastern Rite now used is as archaic as the Roman Mass, in the same book, Fortescue acknowledged that the Roman Rite underwent profound changes in the course of its development. In the interval, there was what Fortescue called a radical change and he quoted the theory of A. Leo, I began to make these changes, Gregory I finished the process and finally recast the Canon in the form it still has. We must then admit that between the years 400 and 500 a great transformation was made in the Roman Canon and this infusion Fortescue called the last change since Gregory the Great. The Eucharistic Prayer normally used in the Byzantine Rite is attributed to Saint John Chrysostom, the East Syrian Eucharistic Prayer of Addai and Mari, which is still in use, is certainly much older. However, by about 1800 the Roman Rite had quite abandoned rood screens, however, when Western Europe adopted polyphony, the music of the Roman Rite did become very elaborate and lengthy. Latin liturgical rites List of Catholic rites and churches Liturgical books of the Roman rite Pre-Tridentine Mass Mass of Paul VI Mass Tridentine Mass Baldovin, John F. Reforming the Liturgy, A Response to the Critics. The Reform of the Liturgy 1948-1975, a Short History of the Roman Mass. By Michael Davies, said to be based on Adrian Fortescues The Mass, A Study of the Roman Liturgy Metzger, History of the Liturgy, The Major Stages. Bodies of Worship, Explorations in Theory and Practice, a Challenging Reform, Realizing the Vision of the Liturgical Renewal. Johnson, Lawrence, J. Worship in the Early Church, foley, Edward, Mitchell, Nathan D. and Pierce, Joanne M
17.
Ite, missa est
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Ite, missa est are the concluding Latin words addressed to the people in the Mass of the Roman Rite, as well as the Lutheran Divine Service. Until the reforms of 1962, at Masses without the Gloria, the response of the people is Deo gratias. In the 19th century, it was common to explain the phrase elliptically, with missa the feminine participle of mittere, as in Ite, missa est Go, it is dismissed. The connection between the dismissal and the deeper meaning of mission was also discussed by Benedict XVI in Sacramentum caritatis, In antiquity. In Christian usage, however, it took on a deeper meaning. The word dismissal has come to imply a mission and these few words succinctly express the missionary nature of the Church. The ecclesiastical Latin noun missa mass is derived from the missa in this liturgical formula, historically, however, there have been other explanations of the noun missa, i. e. as not derived from the formula ite, missa est. Fortescue cites older, fanciful etymological explanations, notably a latinization of Hebrew matstsâh unleavened bread, oblation, already Du Cange reports various opinions on the origin of the noun missa mass. Medieval authors took the phrase to contain the noun missa mass, thus Guillaume Durand suggests that the meaning is either elliptic missa est the mass is finished, or that est should be taken absolutely, as meaning the mass exists, is now accomplished fact. It is one of the oldest formulae of the Roman Rite, after the twelfth century, accretions began to be added to the Mass after the Ite, missa est, changing it from a dismissal to a mere formula without relation to actuality. But only in the century, with the establishment of the Tridentine Mass, were these accretions officially accepted as part of the Mass. With the reform of Pope Paul VI Ite, missa est returned to its function as a dismissal formula and it is omitted if another function follows immediately and the people are therefore not dismissed. Ite missa est, not being variable like the Scripture readings, being sung by an individual, not by a choir, it cannot be part of a polyphonic musical setting of the Mass. Only the Deo gratias response could be set polyphonically and, because of its brevity, it rarely was, the dismissal formulas in other liturgical rites are, Ambrosian Rite, Procedamus in pace. Mozarabic Rite, Solemnia completa sunt in nomine D. N. I, C, votum nostrum sit acceptum cum pace. Antiochene, Alexandrian and Byzantine liturgies, Let us go forth in peace, response, In the name of the Lord. Then the priest says a prayer of dismissal. List of Latin phrases Fortescue, A. Ite Missa Est, The Catholic Encyclopedia, New York, see Ite Missa Est in the 1962 Missale Romanum with MP3 Audio
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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
19.
Classical Latin
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Classical Latin is the modern term used to describe the form of the Latin language recognized as standard by writers of the late Roman Republic and the Roman Empire. In some later periods, it was regarded as good Latin, the word Latin is now taken by default as meaning Classical Latin, so that, for example, modern Latin textbooks describe classical Latin. Latinitas was spoken as well as written, moreover, it was the language taught by the schools. Prescriptive rules therefore applied to it, and where a subject was concerned, such as poetry or rhetoric. No authors are noted for the type of rigidity evidenced by stylized art, except possibly the repetitious abbreviations, good Latin in philology is classical Latin literature. The term classicus was devised by the Romans themselves to translate Greek ἐγκριθέντες, select, before then, classis, in addition to being a naval fleet, was a social class in one of the diachronic divisions of Roman society according to property ownership by the Roman constitution. The word is a transliteration of Greek κλῆσις calling, used to rank army draftees by property from first to fifth class, classicus is anything primae classis, first class, such as the authors of the polished works of Latinitas, or sermo urbanus. It had nuances of the certified and the authentic, testis classicus and it was in this sense that Marcus Cornelius Fronto in the 2nd century AD used scriptores classici, first-class or reliable authors whose works could be relied upon as model of good Latin. This is the first known reference, possibly innovated at this time, aulus Gellius includes many authors, such as Plautus, who are currently considered writers of Old Latin and not strictly in the period of classical Latin. The classical Romans distinguished Old Latin as prisca Latinitas and not sermo vulgaris, each author in the Roman lists was considered equivalent to one in the Greek, for example Ennius was the Latin Homer, the Aeneid was a new Iliad, and so on. The lists of authors were as far as the Roman grammarians went in developing a philology. The Renaissance brought a revival of interest in restoring as much of Roman culture as could be restored and with it the return of the concept of classic, the best. Thomas Sébillet in 1548 referred to les bons et classiques poètes françois, meaning Jean de Meun and Alain Chartier, according to Merriam Websters Collegiate Dictionary, the term classical, from classicus, entered modern English in 1599, some 50 years after its re-introduction on the continent. In 1715 Laurence Echards Classical Geographical Dictionary was published, in 1736 Robert Ainsworths Thesaurus Linguae Latinae Compendarius turned English words and expressions into proper and classical Latin. In 1768 David Ruhnken recast the mold of the view of the classical by applying the word canon to the pinakes of orators, Ruhnken had a kind of secular catechism in mind. The practice and Teuffels classification, with modifications, are still in use and his work was translated into English as soon as published in German by Wilhelm Wagner, who corresponded with Teuffel. Wagner published the English translation in 1873, Teuffel divides the chronology of classical Latin authors into several periods according to political events, rather than by style. Regarding the style of the literary Latin of those periods he had, Teuffel was to go on with other editions of his history, but meanwhile it had come out in English almost as soon as it did in German and found immediate favorable reception
20.
Christianity
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Christianity is a Abrahamic monotheistic religion based on the life and teachings of Jesus Christ, who serves as the focal point for the religion. It is the worlds largest religion, with over 2.4 billion followers, or 33% of the global population, Christians believe that Jesus is the Son of God and the savior of humanity whose coming as the Messiah was prophesied in the Old Testament. Christian theology is summarized in creeds such as the Apostles Creed and his incarnation, earthly ministry, crucifixion, and resurrection are often referred to as the gospel, meaning good news. The term gospel also refers to accounts of Jesuss life and teaching, four of which—Matthew, Mark, Luke. Christianity is an Abrahamic religion that began as a Second Temple Judaic sect in the mid-1st century, following the Age of Discovery, Christianity spread to the Americas, Australasia, sub-Saharan Africa, and the rest of the world through missionary work and colonization. Christianity has played a prominent role in the shaping of Western civilization, throughout its history, Christianity has weathered schisms and theological disputes that have resulted in many distinct churches and denominations. Worldwide, the three largest branches of Christianity are the Catholic Church, the Eastern Orthodox Church, and the denominations of Protestantism. There are many important differences of interpretation and opinion of the Bible, concise doctrinal statements or confessions of religious beliefs are known as creeds. They began as baptismal formulae and were expanded during the Christological controversies of the 4th and 5th centuries to become statements of faith. Many evangelical Protestants reject creeds as definitive statements of faith, even agreeing with some or all of the substance of the creeds. The Baptists have been non-creedal in that they have not sought to establish binding authoritative confessions of faith on one another. Also rejecting creeds are groups with roots in the Restoration Movement, such as the Christian Church, the Evangelical Christian Church in Canada, the Apostles Creed is the most widely accepted statement of the articles of Christian faith. It is also used by Presbyterians, Methodists, and Congregationalists and this particular creed was developed between the 2nd and 9th centuries. Its central doctrines are those of the Trinity and God the Creator, each of the doctrines found in this creed can be traced to statements current in the apostolic period. The creed was used as a summary of Christian doctrine for baptismal candidates in the churches of Rome. Most Christians accept the use of creeds, and subscribe to at least one of the mentioned above. The central tenet of Christianity is the belief in Jesus as the Son of God, Christians believe that Jesus, as the Messiah, was anointed by God as savior of humanity, and hold that Jesus coming was the fulfillment of messianic prophecies of the Old Testament. The Christian concept of the Messiah differs significantly from the contemporary Jewish concept, Jesus, having become fully human, suffered the pains and temptations of a mortal man, but did not sin
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Eucharistic theology
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Eucharistic theology is a branch of Christian theology which treats doctrines concerning the Holy Eucharist, also commonly known as the Lords Supper. It exists exclusively in Christianity and related religions, as others generally do not contain a Eucharistic ceremony, the aforementioned Bread of Life Discourse occurs in the Gospel of John,6, 30-59. Therein, Jesus promises to give His Flesh and Blood, which will give life to all who receive It. In John 6,53, Jesus says, I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. And continues, Whoever eats my flesh and drinks my blood has eternal life, for my flesh is real food and my blood is real drink. Every year, the nation of Israel celebrated the Passover Meal and it was at the Passover that Jesus Christ celebrated the Last Supper with his Apostles. The Gospel of John, on the hand, makes no mention of this. One explanation offered is that he wrote his Gospel to supplement what the other evangelists had already written, because Jesus Christ is a person, theologies regarding the Eucharist involve consideration of the way in which the communicants personal relationship with God is fed through this mystical meal. However, debates over Eucharistic theology in the West have centered not on the aspects of Christs presence. The opposing views are summarized below, the substance of the bread and wine is changed in a way beyond human comprehension into that of the Body, Blood, Soul, and Divinity of Christ, but the accidents of the bread and wine remain. This view is taught by the Roman Catholic Church, and is held by some Anglicans in Anglo-Catholic circles, the terminology of transubstantiation was adopted within the Eastern Orthodox Church by the Synod of Jerusalem. It is not recognized as having the authority of an Ecumenical Council and has criticized for a perceived tendency toward Latinization. They prefer simply to use the change, as in the epiclesis of the Divine Liturgy, to describe the change of the bread and wine into the actual Body. The Church of the East and those of Oriental Orthodoxy also believe in Real Presence, the bread retains its substance and. This is the position of the Lutheran Church that echoes the view with its pious silence about technicalities in that it objects to philosophical terms like consubstantiation. Objective reality, but pious silence about technicalities is the view of all the ancient Churches of the East, as well as of many Anglicans and it is also known as the mystical presence view, and is held by some Low Church Reformed Anglicans. This understanding is often called receptionism, the bread and wine are symbolic of the body and blood of Jesus Christ, and in partaking of the elements the believer commemorates the sacrificial death of Christ. Christ is not present in the sacrament, except in the minds and this view is also known as memorialism and Zwinglianism after Huldrych Zwingli and is held by several Protestant and Latter-day Saint denominations, including most Baptists
22.
Origin of the Eucharist
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Paul considers that in celebrating the rite they were fulfilling a mandate to do so. The Acts of the Apostles presents the early Christians as meeting for “the breaking of bread” as some sort of ceremony, writing around the middle of the second century, Justin Martyr gives the oldest description of something that can be recognised as the rite that is in use today. Earlier sources, the Didache,1 Clement and Ignatius of Antioch provide glimpses of what Christians were doing in their eucharists, later sources, Tertullian and the Apostolic Tradition, offer some details from around the year 200. Lukes version differs at so many points from the Markan that some believe it stems from another source. John, although he does not include an Institution Narrative, includes an account of a supper on the night Jesus was betrayed, including a footwashing scene. Chapters 13-17 of the Gospel of John attribute to Jesus a series of teachings and prayers at his Last Supper, on the other hand, John 6, in particular verses such as 6, 55-56, is widely interpreted as an allusion to the Eucharist. Peculiarities in phrasing as compared to the Synoptics are thought to reflect the tradition of the Johannine community. The text of the Lucan version is uncertain, a number of commentators conclude that the second half of 22,19 and all of 22,20 are later interpolations. Jones writing in 1978 comments Many scholars have returned to the support of the longer text, and the same position was taken by the majority of editors of the United Bible Societies Greek New Testament. The attribution to Jesus of the words This do in memory of Me. is therefore possible, Jeremias says Do this in remembrance of me would better be translated That God may remember me. But Richardson objects that the presence of one particular meaning must not be taken to other shades of meaning. The New Testament recounts a number of practices of religious table fellowship that would later be considered eucharistic, Paul the Apostle responded to abuses at a meal that the Corinthian Christians had at their meetings and that he did not deem worthy to be called a Supper of the Lord. You cannot partake of the table of the Lord and the table of demons, Paul had first evangelized the inhabitants of Corinth, in Greece, in 51/52 CE. Pauls nascent congregation there was made up of pagan, not Jewish, all first-generation Christians were necessarily converts, either pagan or Jewish. They had written him regarding numerous matters of concern, the ambiguities some find in that wording has generated reams of books, articles and opinions about the Origins of Eucharist. The Last Supper and the eucharist are not the same thing, clearly the religious table fellowship tradition had been going on in the Early Christian Church, antedating Pauls conversion, unless the contention is made that Paul invented it. Eugene LaVerdiere wrote, That is how Paul introduced the tradition and he received the tradition of Eucharist in the early 40s while in the community at Antioch. He handed it on to the Corinthians in the year 51 when first proclaiming the gospel to them, like Paul, the Corinthians also were to become a link in the chain of Eucharistic tradition, handing on to others what Paul handed on to them
23.
Mass of Paul VI
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It is now the ordinary or standard form of the Roman Rite Mass. In its official documents, the Church identifies the forms of the Roman Rite Mass by the editions of the Roman Missal used in celebrating them. Thus, in his motu proprio Summorum Pontificum of 7 July 2007, the names Mass of Paul VI and Pauline Mass are equivalent to this. In advance of the 1969 decision on the form of the revision of the liturgy, the section containing the unvarying part of the Mass is called Ordo Missae since at least 1634. In a speech he gave in 1976, Pope Paul VI unremarkably referred to this section as novus Ordo Missae. Later, some began to use Novus Ordo Missae, or simply Novus Ordo, traditionalist Catholics often use it in a pejorative manner, and sometimes employ it as a blanket condemnatory term for the present-day Church. However, Novus Ordo appears in no official Church document as a term for the form of the Roman Rite Mass. The current official text of the Mass of Paul VI in Latin is the typical edition of the revised Roman Missal, published in 2002 and reprinted with corrections. Translations into the languages have appeared, the English translation was promulgated in 2010 and was used progressively from September 2011. Two earlier typical editions of the revised Missal were issued in 1970 and 1975, for details of the Order of Mass in the Mass of Paul VI, see Mass. It envisaged only minor reforms of the liturgy itself, the most important changes it sought affected the calendar and it also focused on promoting Gregorian Chant. By the 1920s, the Liturgical Movement still did not advocate a revision of the rite of Mass. The priest reciting many of the most important prayers inaudibly, duplications such as the second Confiteor. Another objective of the Movement was the introduction of the vernacular language and this, it was believed, would assist the congregations spiritual development by enabling them to participate in the celebration of Mass with understanding. He granted permission for the use of languages in the renewal of baptismal promises in the Easter Vigil service. In section 4 of Mediator Dei, Pope Pius XII praised the work of these scholars, for instance, the general intercessions or prayer of the faithful, of which a slight trace remained in the isolated single word Oremus, had not been restored to the Mass liturgy. The Roman Missal was revised on a number of occasions after 1570, after only 34 years, Pope Clement VIII made a general revision, other Popes added new feasts or made other minor adjustments. It was not until the twentieth century, however, that began on a more radical rewriting
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Vernacular
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Some linguists use vernacular and nonstandard dialect as synonyms. The use of vernacular is not recent, here vernacular, mother language and dialect are already in use in a modern sense. The figurative meaning was broadened from the diminutive extended words vernaculus, varro, the classical Latin grammarian, used the term vocabula vernacula, termes de la langue nationale or vocabulary of the national language as opposed to foreign words. In general linguistics, a vernacular is contrasted with a lingua franca, for instance, in Western Europe until the 17th century, most scholarly works had been written in Latin, which was serving as a lingua franca. Works written in Romance languages are said to be in the vernacular, the Divina Commedia, the Cantar de Mio Cid, and The Song of Roland are examples of early vernacular literature in Italian, Spanish, and French, respectively. In Europe, Latin was used instead of vernacular languages in varying forms until c. 1701, in its latter stage as New Latin, in Catholicism, vernacular bibles were later provided, but Latin was used at Tridentine Mass until the Second Vatican Council of 1965. Certain groups, notably Traditionalist Catholics, continue to practice Latin Mass, in India, the 12th century Bhakti movement led to the translation of Sanskrit texts to the vernacular. In science, a user of the vernacular was Galileo. 1600, though some of his works remained in Latin, a later example is Isaac Newton, whose 1687 Principia was in Latin, but whose 1704 Opticks was in English. Latin continues to be used in fields of science, notably binomial nomenclature in biology, while other fields such as mathematics use vernacular. In diplomacy, French displaced Latin in Europe in the 1710s, certain languages have both a classical form and various vernacular forms, with two widely used examples being Arabic and Chinese, see Varieties of Arabic and Chinese language. In the 1920s, due to the May Fourth Movement, Classical Chinese was replaced by written vernacular Chinese, the vernacular is also often contrasted with a liturgical language, a specialized use of a former lingua franca. Similarly, in Hindu culture, traditionally religious or scholarly works were written in Sanskrit or in Tamil in Tamil country. With the rise of the movement from the 12th century onwards, religious works were created in the other languages, Hindi, Kannada, Telugu. These circumstances are a contrast between a vernacular and language variant used by the same speakers, according to one school of linguistic thought, all such variants are examples of a linguistic phenomenon termed diglossia. In it, the language is bifurcated, i. e. the speaker learns two forms of the language and ordinarily uses one but under special circumstances the other. The one most frequently used is the low variant, equivalent to the vernacular, the concept was introduced to linguistics by Charles A. Ferguson, but Ferguson explicitly excluded variants as divergent as dialects or different languages or as similar as styles or registers
25.
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
26.
Council of Trent
–
The Council of Trent, held between 1545 and 1563 in Trento and Bologna, northern Italy, was one of the Roman Catholic Churchs most important ecumenical councils. Prompted by the Protestant Reformation, it has described as the embodiment of the Counter-Reformation. Four hundred years later, when Pope John XXIII initiated preparations for the Second Vatican Council, he affirmed the decrees it had issued, What was, still is. These addressed a range of subjects, including scripture, the Biblical canon, sacred tradition, original sin, justification, salvation, the sacraments, the Mass. The Council met for twenty-five sessions between 13 December 1545 and 4 December 1563, all in Trento, apart from the ninth to eleventh sessions held in Bologna during 1547, the consequences of the Council were also significant as regards the Churchs liturgy and practices. During its deliberations, the Council made the Vulgate the official example of the Biblical canon and commissioned the creation of a standard version, although this was not achieved until the 1590s. These, in turn, led to the codification of the Tridentine Mass, more than three hundred years passed until the next ecumenical council, the First Vatican Council, was convened in 1869. A few months later, on 31 October 1517, Martin Luther issued his 95 Theses in Wittenberg, after the Pope condemned in Exsurge Domine fifty-two of Luthers theses as heresy, German opinion considered a council the best method to reconcile existing differences. German Catholics, diminished in number, hoped for a council to clarify matters. Under Pope Clement VII, troops of the Catholic Holy Roman Emperor Charles V sacked Papal Rome in 1527, raping, killing, burning, stealing, saint Peters Basilica and the Sistine Chapel were used for horses. This, together with the Pontiffs ambivalence between France and Germany, led to his hesitation, Charles V strongly favoured a council, but needed the support of King Francis I of France, who attacked him militarily. This proposal met the opposition of the Pope for it gave recognition to Protestants, faced with a Turkish attack, Charles held the support of the Protestant German rulers, all of whom delayed the opening of the Council of Trent. In reply to the Papal bull Exsurge Domine of Pope Leo X, Martin Luther burned the document, in 1522 German diets joined in the appeal, with Charles V seconding and pressing for a council as a means of reunifying the Church and settling the Reformation controversies. Pope Clement VII was vehemently against the idea of a council, after Pope Pius II, in his bull Execrabilis and his reply to the University of Cologne, set aside the theory of the supremacy of general councils laid down by the Council of Constance. Pope Paul III, seeing that the Protestant Reformation was no longer confined to a few preachers, yet when he proposed the idea to his cardinals, it was almost unanimously opposed. Nonetheless, he sent nuncios throughout Europe to propose the idea, Paul III issued a decree for a general council to be held in Mantua, Italy, to begin on 23 May 1537. Martin Luther wrote the Smalcald Articles in preparation for the general council, the Smalcald Articles were designed to sharply define where the Lutherans could and could not compromise. The council was ordered by the Emperor and Pope Paul III to convene in Mantua on 23 May 1537 and it failed to convene after another war broke out between France and Charles V, resulting in a non-attendance of French prelates
27.
Extraordinary form of the Roman Rite
–
The full text of Article 1 of the motu proprio is, Art 1. The Roman Missal promulgated by Pope Paul VI is the expression of the lex orandi of the Catholic Church of the Latin rite. These two expressions of the Churchs lex orandi will in no way lead to a division in the Churchs lex credendi and it is not appropriate to speak of these two versions of the Roman Missal as if they were two Rites. Rather, it is a matter of a use of one. At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the use of the earlier Missal. The Extraordinary Form of the Mass - Explained Summorum Pontificum Tridentine Mass
28.
Latin liturgical rites
–
Latin liturgical rites are the Catholic liturgical rites used within the Latin Church. The Latin rites were for centuries no less numerous than the liturgical rites of the Eastern autonomous particular Churches. Their number is now much reduced, in the aftermath of the Council of Trent, in 1568 and 1570 Pope Pius V suppressed the Breviaries and Missals that could not be shown to have an antiquity of at least two centuries. Many local rites that remained even after this decree were abandoned voluntarily, especially in the 19th century. The Roman Rite is by far the most widely used, like other liturgical rites, it developed over time, with newer forms replacing the older. It underwent many changes in the first millennium and a half of its existence, the forms that Pope Pius V, as requested by the Council of Trent, established in the 1560s and 1570s underwent repeated minor variations in the centuries immediately following. Each new typical edition of the Roman Missal and of the liturgical books superseded the previous one. The 20th century saw profound changes. Pope Pius X radically rearranged the Psalter of the Breviary and altered the rubrics of the Mass, later Popes continued to make such changes, beginning with Pope Pius XII, who significantly revised the Holy Week ceremonies and certain other aspects of the Roman Missal in 1955. The Second Vatican Council was followed by a revision of the rites of all the Roman Rite sacraments. As before, each new edition of an official liturgical book supersedes the previous one. Thus, the 1970 Roman Missal, which superseded the 1962 edition, was superseded by the edition of 1975, the 2002 edition in turn supersedes the 1975 edition both in Latin and, as official translations into each language appear, also in the vernacular languages. Under the terms of Summorum Pontificum by Pope Benedict XVI, the Mass of Paul VI is known as the Ordinary Form of the Roman Rite. The Tridentine Mass, as in the 1962 Roman Missal, is authorized for use as an extraordinary form of the Roman Rite under the conditions indicated in the document Summorum Pontificum. The Anglican Use is a use of the Roman Rite, during the Liturgy of the Eucharist, especially the Eucharistic Prayer, it is closest to the Roman Rite, while it differs more during the Liturgy of the Word and the Penitential Rite. The language used, which differs from that of the ICEL translation of the Roman Rite of Mass, is based upon the Book of Common Prayer, most Anglican Use parishes use the Book of Divine Worship, an adaptation of the Book of Common Prayer. The Anglican Use is permitted under the United States Pastoral Provision of 1980 in several parishes of that country that have left the Episcopal Church. The same Pastoral Provision also permits, as an exception and on a case by case basis, on 9 November 2009, Pope Benedict XVI established provisions for the setting up of personal ordinariates for Anglicans who join the church
29.
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
30.
United States Conference of Catholic Bishops
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The United States Conference of Catholic Bishops is the episcopal conference of the Catholic Church in the United States. S. In the Commonwealth of Puerto Rico, the bishops in the six dioceses form their own episcopal conference, the USCCB adopted its current name in July 2001. The organization is a corporation based in Washington, D. C. The current President is Houstons archbishop, Cardinal Daniel DiNardo, the current Vice President is Los Angeless archbishop, Archbishop Jose Gomez. The first national organization of Catholic bishops in the United States was founded in 1917 as the National Catholic War Council, catholics to contribute funds for the spiritual care of Catholic servicemen during World War I. In 1919 Pope Benedict XV urged the college of bishops around the world to assist him in promoting the reforms first articulated by Pope Leo XIII in Rerum novarum. Catholic episcopate organized the National Catholic Welfare Council in 1919 and they also created the first Administrative Committee of seven members to manage daily affairs between plenary meetings, with archbishop Edward Joseph Hanna of San Francisco as the first chairman. Headquarters were established in Washington, D. C, the National Conference of Catholic Bishops had appointed James T. McHugh during April 1967 to lead the early formation of what was later to become the National Right to Life Committee. These NRLC affiliate groups were forming in response to efforts to change abortion laws based on legislation proposed by the American Law Institute. New Jersey attorney Juan Ryan served as the organizations first president, NRLC held a nationwide meeting of pro-life leaders in Chicago in 1970 at Barat College. The following year, NRLC held its first convention at Macalestar College in St. Paul, Episcopal conferences were first established as formal bodies by the Second Vatican Council, and implemented by Pope Paul VIs 1966 motu proprio Ecclesiae sanctae. As separate organizations with distinct responsibilities, the NCCB focused on internal ecclesiastical concerns while the USCC carried forward work in society at large. The NCCB enabled the bishops to deliberate and respond collectively on a range of issues, with work being carried out through various secretariats, standing committees. On July 1,2001, the NCCB and the USCC were combined to form the United States Conference of Catholic Bishops, the merger resulted in the continuation of all of the work formerly done by the NCCB and the USCC, with the same staff. 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, Apostolos suos. The structure of the consists of 16 standing committees and the departments, secretariats. The leaders of departments, secretariats, and offices report to the general secretariat of the conference. The bishops of the latter four U. S. overseas dependencies belong to other episcopal conferences, in the Commonwealth of Puerto Rico, the bishops in the six dioceses form their own episcopal conference, the Puerto Rican Episcopal Conference
31.
Roman Missal
–
The Roman Missal is the liturgical book that contains the texts and rubrics for the celebration of the Mass in the Roman Rite of the Catholic Church. Before the high Middle Ages, several books were used at Mass, a Sacramentary with the prayers, one or more books for the Scriptural readings, and one or more books for the antiphons and other chants. Gradually, manuscripts came into being that incorporated parts of more than one of these books, such a book was referred to as a Missale Plenum. In 1223 Saint Francis of Assisi instructed his friars to adopt the form that was in use at the Papal Court and they adapted this missal further to the needs of their largely itinerant apostolate. Its use spread throughout Europe, especially after the invention of the printing press, printing also favoured the spread of other liturgical texts of less certain orthodoxy. The Council of Trent recognized that an end must be put to the resulting confusion, some corrections to Pope Pius Vs text proved necessary, and Pope Clement VIII replaced it with a new typical edition of the Roman Missal on 7 July 1604. A further revised edition was promulgated by Pope Urban VIII on 2 September 1634. Beginning in the seventeenth century, France and neighbouring areas saw a flurry of independent missals published by bishops influenced by Jansenism and Gallicanism. This ended when Bishop Pierre-Louis Parisis of Langres and Abbot Guéranger initiated in the century a campaign to return to the Roman Missal. Pope Leo XIII then took the opportunity to issue in 1884 a new edition that took account of all the changes introduced since the time of Pope Urban VIII. Pope Pius X also undertook a revision of the Roman Missal, in the part of the Missal thus thoroughly revised, he anticipated some of the changes affecting all days of the year after the Second Vatican Council. These novelties included the first official introduction of the language into the liturgy for renewal of baptismal promises within the Easter Vigil celebration. The Pope also removed from the Vigil of Pentecost the series of six Old Testament readings, with their accompanying Tracts and Collects, the changes this made in the General Roman Calendar are indicated in General Roman Calendar of Pope Pius XII. After duly weighing the answers of the bishops, he judged that it was time to attack the problem of a general and systematic revision of the rubrics of the breviary and this question he referred to the special committee of experts appointed to study the general liturgical reform. His successor, Pope John XXIII, issued a new edition of the Roman Missal in 1962. This incorporated the revised Code of Rubrics which Pope Pius XIIs commission had prepared, other notable revisions were the omission of the adjective perfidis in the Good Friday Prayer for the Jews and the insertion of the name of Saint Joseph into the Canon of the Mass. They were reflected in the provisional vernacular translations produced in various countries when the language of the people began to be used in addition to Latin, references sometimes met in an English-language context to the 1965 Missal concern these temporary vernacular productions, not the Roman Missal itself. Even countries that had the language used different translations and varied in the amount of vernacular admitted
32.
Prayer
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Prayer is an invocation or act that seeks to activate a rapport with an object of worship through deliberate communication. Prayer can be a form of practice, may be either individual or communal. It may involve the use of words, song or complete silence, when language is used, prayer may take the form of a hymn, incantation, formal creedal statement, or a spontaneous utterance in the praying person. There are different forms of such as petitionary prayer, prayers of supplication, thanksgiving. Thus, people pray for many such as personal benefit, asking for divine grace, spiritual connection. Some anthropologists believe that the earliest intelligent modern humans practiced a form of prayer, scientific studies regarding the use of prayer have mostly concentrated on its effect on the healing of sick or injured people. Meta-studies of the studies in this field have been performed showing evidence only for no effect or a small effect. Some studies have indicated increased medical complications in groups receiving prayer over those without, the efficacy of petition in prayer for physical healing to a deity has been evaluated in numerous other studies, with contradictory results. There has been criticism of the way the studies were conducted. The act of prayer is attested in sources as early as 5000 years ago. Some anthropologists, such as Sir Edward Burnett Tylor and Sir James George Frazer, various spiritual traditions offer a wide variety of devotional acts. There are morning and evening prayers, graces said over meals, some Christians bow their heads and fold their hands. Some Native Americans regard dancing as a form of prayer, Jewish prayer may involve swaying back and forth and bowing. Muslims practice salat in their prayers, some pray according to standardized rituals and liturgies, while others prefer extemporaneous prayers. Friedrich Heiler is often cited in Christian circles for his systematic Typology of Prayer which lists six types of prayer, primitive, ritual, Greek cultural, philosophical, mystical, some forms of prayer require a prior ritualistic form of cleansing or purification such as in ghusl and wudhu. Prayer may be privately and individually, or it may be done corporately in the presence of fellow believers. Prayer can be incorporated into a daily life, in which one is in constant communication with a god. Some people pray throughout all that is happening during the day and this is actually regarded as a requirement in several Christian denominations, although enforcement is not possible nor desirable
33.
Antiphon
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An antiphon in Christian music and ritual is a responsory by a choir or congregation, usually in the form of a Gregorian chant, to a psalm or other text in a religious service or musical work. Antiphony is now used for any call and response style of singing, such as the kirtan. Antiphonal music is music that is performed by two semi-independent choirs in interaction, often singing alternate musical phrases, antiphonal psalmody is the singing or musical playing of psalms by alternating groups of performers. An antiphony is also a choir-book containing antiphons, the mirror structure of Hebrew psalms renders it probable that the antiphonal method was present in the services of the ancient Israelites. According to the historian Socrates of Constantinople, antiphony was introduced into Christian worship by Ignatius of Antioch, Antiphons have remained an integral part of the worship in the Byzantine and Armenian Rite. The practice was not found in the Latin Church until more than two centuries later, Polyphonic Marian antiphons emerged in England in the 14th century as settings of texts honouring the Virgin Mary separately from the mass and office, often after Compline. Towards the end of the 15th century, English composers produced expanded settings up to nine parts, with increasing complexity, the largest collection of such antiphons is the late 15th century Eton Choirbook. As a result, antiphony remains particularly common in the Anglican musical tradition, the Greater Advent or O Antiphons are antiphons used at daily prayer in the evenings of the last days of Advent in various liturgical Christian traditions. Each antiphon is a name of Christ, one of his attributes mentioned in Scripture, in the Roman Catholic tradition, they are sung or recited at Vespers from December 17 to December 23. In the Church of England they have traditionally used as antiphons to the Magnificat at Evening Prayer. More recently they have found a place in liturgical documents throughout the Anglican Communion. Use of the O Antiphons was preserved in Lutheranism at the German Reformation, when two or more groups of singers sing in alternation, the style of music can also be called polychoral. Specifically, this term is applied to music of the late Renaissance. Polychoral techniques are a characteristic of the music of the Venetian school, exemplified by the works of Giovanni Gabrieli. Polychoral music was not limited to Italy in the Renaissance and it was popular in Spain and Germany and there are examples from the 19th and 20th centuries, from composers as diverse as Hector Berlioz, Igor Stravinsky and Karlheinz Stockhausen. Marian antiphon Polyphony Polyphonic form Polyphonic singing Polychoral compositions Latin church music by George Frideric Handel — includes three antiphons, Antiphon O Sapientia quae ex ore Altissimi. Antiphon O Adonai II Great Advent Antiphon File, Schola Gregoriana-Antiphona et Magnificat. ogg
34.
Rubric
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A rubric is a word or section of text that is traditionally written or printed in red ink for emphasis. The word derives from the Latin, rubrica, meaning red ochre or red chalk, rubric can also mean the red ink or paint used to make rubrics, or the pigment used to make it. Although red was most often used, other colours came into use from the late Middle Ages onwards, various figurative senses of the word have been extended from its original sense. Usually these senses are used within the set phrase under rubric, for example, under this rubric, or under the rubric of Y. Instructions for a priest explaining what he must do during a liturgy were also rubricated in missals and the liturgical books. From this, rubric has a denotation of an instruction in a text. This is the oldest recorded definition in English, found in 1375, less formally, rubrics may refer to any liturgical action customarily performed, whether or not pursuant to a written instruction. The history, status, and authority of the content of rubrics are significant, in the past, some theologians distinguished between rubrics they considered of Divine origin and those merely of human origin. Rubrics were probably originally verbal, and then written in separate volumes, the earliest extant liturgical books do not contain them, but from references in texts of the first millennium it appears that written versions existed. Full rubrics regarding matters such as vesture, appearance of the altar, timing of specific liturgies, in modern liturgical books, e. g. Red is also used to distinguish words spoken by the celebrant. Other versions of the Bible have since adopted the popular practice, code of Rubrics Rubrication Scriptorium Rubrics of the Anglican Low Mass Very full set of rubrics, perversely, the words to be spoken are here shown in red, and the rubrics in black. Catholic Order of Mass Rubrics showing who speaks are in red, Kelmscott Press Examples of Kelmscott Press pages showing use of red accents. So this then is the preachment entitled Chicago tongue A flip book presentation of the Roycroft Press edition c,1913, illustrating use of rubrics in the Arts and Crafts tradition
35.
Summorum Pontificum
–
The document, dated 7 July 2007 and in force since 14 September 2007, was released along with a letter in which Pope Benedict explained his reasons for issuing it. The document replaced the motu proprio Ecclesia Dei of 1988, which allowed individual bishops to establish places where Mass could be using the 1962 Missal. As is customary for papal documents, the motu proprio is referred to by its incipit, Supreme Pontiff is a title of the popes, and the opening sentence states that it has always been a concern of the Supreme Pontiffs that the Church should offer fitting worship to God. Pope Benedict XVI released the document after much reflection, numerous consultations, in article 1 of the document, he spoke of the typical edition of the Roman Missal, which was promulgated by Blessed John XXIII in 1962, as never abrogated. In the letter he specified this as never juridically abrogated, for such a celebration with either Missal, the priest needs no permission from the Apostolic See or from his own Ordinary. g. He also allowed bishops, on the condition, to use the earlier Pontifical in administering Confirmation. Bishops may establish personal parishes or appoint chaplains for administering the sacraments according to the old form, the Pontifical Commission Ecclesia Dei, whose role the document confirmed, was given authority to ensure observance of the rules laid down in the document. Stable groups of the mentioned in article 5 whose parish priest does not grant them their request should inform the diocesan bishop. If he does not wish to do so, they should inform the Pontifical Commission and he recognised that there have been exaggerations and at times social aspects unduly linked to the attitude of the faithful attached to the ancient Latin liturgical tradition. This will bring out the spiritual richness and the depth of this Missal. Benedict cited interior reconciliation in the heart of the Church as a reason for the motu proprio. Traditionalist groups, such as the Society of St, the total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness. Thus, while opening the door to the Tridentine Mass, the Pope expects the SSPX to acknowledge the legitimacy of the Mass of Paul VI, SSPX Superior General, Bishop Fellay wrote, The letter which accompanies the Motu Proprio does not hide however the difficulties that still remain. Fellay then stated that the Society is eager after the decree of excommunication which still affects its bishops has been withdrawn—to consider more serenely the disputed doctrinal issues, the Pope stressed, There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, what earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer and he continued by demanding recognition also of the value and holiness of celebration according to the new books. For such a celebration with either Missal, the priest need no permission from the Apostolic See or from his own Ordinary, the celebrations of Mass mentioned above. May be attended also by members of the lay faithful who spontaneously request to do so, in churches other than parish or conventual churches, it is for the rector of the church to grant the above permission
36.
Lectionary
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A lectionary is a book or listing that contains a collection of scripture readings appointed for Christian or Judaic worship on a given day or occasion. There are sub-types such as a gospel lectionary or evangeliary, in addition to these Torah readings, the later Gemara portion of the Talmud also knows of assigned annual readings from the prophets. By the Medieval era the Jewish community had a schedule of scripture readings both from the Torah and the prophets to be read in the synagogue. A sequential selection was read from the Torah, followed by the haftarah – a selection from the books or historical narratives closely linked to the selection from the Torah. Jesus may have read a providentially random reading when he read from Isaiah 61, 1-2, as recorded in Luke 4, 16-21, the early Christians adopted the Jewish custom of reading extracts from the Old Testament on the Sabbath. They soon added extracts from the writings of the Apostles and Evangelists, both Hebrew and Christian lectionaries developed over the centuries. The existence of both one-year and three-year cycles occurs in both Christianity and Judaism, within Christianity, the use of pre-assigned, scheduled readings from the scriptures can be traced back to the early church, and seems to have been inherited from Judaism. Not all of the Christian Church used the same lectionary, and throughout history, until the Second Vatican Council, most Western Christians used a lectionary that repeated on a one-year basis. This annual lectionary provided readings for Sundays and, in those Churches that celebrated the festivals of saints, the Eastern Orthodox Church and many of the Oriental Churches continue to use an annual lectionary. Within Lutheranism there remains a minority of pastors and congregations who use the old one-year lectionary. The Reformed churches divided the Heidelberg Catechism into 52 weekly sections, lectionaries from before the invention of the printing press contribute to understanding the textual history of the Bible. See also List of New Testament lectionaries, the lectionaries are organized into three-year cycles of readings. The years are designated A, B, or C, each yearly cycle begins on the first Sunday of Advent. Year B follows year A, year C follows year B, the Roman Catholic lectionary includes a two-year cycle for the weekday mass readings. Odd-numbered years are Cycle I, even-numbered ones are Cycle II, the weekday lectionary includes a reading from the Old Testament, Acts, Revelation, or the Epistles, a responsorial Psalm, and a reading from one of the Gospels. These readings are generally shorter than those appointed for use on Sundays, the pericopes for the first reading along with the psalms are arranged in a two-year cycle. The Gospels are arranged so that portions of all four are read every year and this weekday lectionary has also been adapted by some denominations with congregations that celebrate daily Eucharistic services. It has been published in the Episcopal Churchs Lesser Feasts and Fasts and this eucharistic lectionary should not be confused with the various Daily Office lectionaries in use in various denominations
37.
Bible
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The Bible is a collection of sacred texts or scriptures that Jews and Christians consider to be a product of divine inspiration and a record of the relationship between God and humans. Many different authors contributed to the Bible, what is regarded as canonical text differs depending on traditions and groups, a number of Bible canons have evolved, with overlapping and diverging contents. The Christian Old Testament overlaps with the Hebrew Bible and the Greek Septuagint, the New Testament is a collection of writings by early Christians, believed to be mostly Jewish disciples of Christ, written in first-century Koine Greek. These early Christian Greek writings consist of narratives, letters, among Christian denominations there is some disagreement about the contents of the canon, primarily the Apocrypha, a list of works that are regarded with varying levels of respect. Attitudes towards the Bible also differ amongst Christian groups and this concept arose during the Protestant Reformation, and many denominations today support the use of the Bible as the only source of Christian teaching. With estimated total sales of over 5 billion copies, the Bible is widely considered to be the book of all time. It has estimated sales of 100 million copies, and has been a major influence on literature and history, especially in the West. The English word Bible is from the Latin biblia, from the word in Medieval Latin and Late Latin. Medieval Latin biblia is short for biblia sacra holy book, while biblia in Greek and it gradually came to be regarded as a feminine singular noun in medieval Latin, and so the word was loaned as a singular into the vernaculars of Western Europe. Latin biblia sacra holy books translates Greek τὰ βιβλία τὰ ἅγια ta biblia ta hagia, the word βιβλίον itself had the literal meaning of paper or scroll and came to be used as the ordinary word for book. It is the diminutive of βύβλος byblos, Egyptian papyrus, possibly so called from the name of the Phoenician sea port Byblos from whence Egyptian papyrus was exported to Greece, the Greek ta biblia was an expression Hellenistic Jews used to describe their sacred books. Christian use of the term can be traced to c.223 CE, bruce notes that Chrysostom appears to be the first writer to use the Greek phrase ta biblia to describe both the Old and New Testaments together. The division of the Hebrew Bible into verses is based on the sof passuk cantillation mark used by the 10th-century Masoretes to record the verse divisions used in oral traditions. The oldest extant copy of a complete Bible is an early 4th-century parchment book preserved in the Vatican Library, the oldest copy of the Tanakh in Hebrew and Aramaic dates from the 10th century CE. The oldest copy of a complete Latin Bible is the Codex Amiatinus and he states that it is not a magical book, nor was it literally written by God and passed to mankind. In Christian Bibles, the New Testament Gospels were derived from traditions in the second half of the first century CE. Riches says that, Scholars have attempted to reconstruct something of the history of the oral traditions behind the Gospels, the period of transmission is short, less than 40 years passed between the death of Jesus and the writing of Marks Gospel. This means that there was time for oral traditions to assume fixed form
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Gospel Book
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The Gospel Book, Evangelion, or Book of the Gospels is a codex or bound volume containing one or more of the four Gospels of the Christian New Testament — normally all four. Liturgical use in churches of a distinct Gospel book remains normal, often compulsory, in Eastern Christianity, protestant churches normally just use a complete Bible. In the early Middle Ages, the production of copies of the Bible in its entirety was rare, individual books or collections of books were produced for specific purposes. From the 4th century Gospel Books were produced for use, as well as private study. The Codex Washingtonianus is an example of a book containing only the four gospels, in Greek. By the 7th century particular gospel texts were allocated to days in the liturgical calendar, in the East they remained a significant subject for illumination until the arrival of printing. The Evangelist portrait was a feature of their decoration. Most of the masterpieces of both Insular and Ottonian illumination are Gospel Books, and there are very many Byzantine and Carolingian examples, but most Gospel Books were never illuminated at all, or only with decorated initials and other touches. They often contained, in addition to the text of the Gospels themselves, supporting texts including Canon Tables, summaries, glossaries, however, use of the Book of the Gospels is not mandatory, and the gospel readings are also included in the standard Lectionary. The Book of the Gospels, if used, is brought to the altar in the entrance procession, when carried in procession, the Book of the Gospels is held slightly elevated, though not over the head. It is particularly proper for the deacon to carry the Book of the Gospels in procession, when there is no deacon, the Book may be carried by a lector. Upon reaching the altar, the deacon or lector bows in veneration of the altar, then places the Book upon the altar, where it remains until the Alleluia. During the singing of the Alleluia, the deacon, or in his absence, if incense is used, the Book of the Gospels is censed by the deacon before the reading or chanting. An altar server or acolyte will swing the censer slowly during the reading or chanting, if the Rite of Dismissal of catechumens is celebrated, the Book of the Gospels is carried in procession in front of the catechumens as they leave the church. Following this several publishers have produced gospel books for use in the Episcopal Church, afterward, it may be returned to the altar or placed on a side table or a stand. Among Eastern Orthodox and Eastern Catholics the Gospel Book is very important liturgically and it is considered to be an icon of Christ, and is venerated in the same manner as an icon. The Gospel Book contains the readings that are used at Matins, the Divine Liturgy, Molebens, occasionally it will contain pre-arranged texts of the more complex composite readings, such as the Twelve Gospels read at Matins on Good Friday. Traditionally, the Orthodox will never cover the Gospel Book in leather—the skin of a dead animal—because the words of Christ are considered to be life-giving, animal skins are also reminiscent of the Fall of Man, when God fashioned garments of skin for Adam and Eve after their disobedience
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Gospel (liturgy)
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The Gospel in Christian liturgy refers to a reading from the Gospels used during various religious services, including Mass or Divine Liturgy. In many Christian churches, all present stand when a passage from one of the Gospels is read publicly, and sit when a passage from a different part of the Bible is read. See also, Gospel Book The Gospel Book, usually decorated with a metal cover, is normally kept in a central place on the Holy Table. The Gospel is considered to be an icon of Christ, and is venerated by kissing, the reading of the Gospel is usually preceded by the chanting of a prokimenon and/or alleluia. The Gospel lesson is not simply read, but is chanted by one of the higher clergy, during the reading of the Gospel, all stand, and at the conclusion of the Gospel, a blessing may be made with the Gospel Book. During the Little Entrance at Divine Liturgy, the Gospel is carried in procession from the Holy Table, through the nave of the church, the Gospel is read after the Alleluia which follows the Prokeimenon and Epistle. The deacon will ask a blessing from the celebrating priest or bishop, Bless, master, the priest hands him the Gospel Book, and he brings it out to the ambo and places it on an analogion, from which he will read the Gospel facing the Holy Table. If a priest reads the Gospel, he face the people as he reads. During the reading Altar servers stand to either side holding lit processional candles, in some practices servers also hold hexapteryga. In the Greek practice, the deacon may read the Gospel from the Bishops throne, prior to the reading, the following exchange takes place, Deacon, Wisdom. Let us listen to the Holy Gospel, Deacon, The Reading from the Holy Gospel according to _______. Choir, Glory to Thee, O Lord, glory to Thee, the deacon then reads the selection from the Gospel, after which the priest blesses him, Priest, Peace be unto thee that bringest good tidings. Choir, Glory to Thee, O Lord, glory to Thee, after the reading, the deacon returns the Gospel Book to the priest who places it in its place on the Holy Table. In the Sunday Matins service the Gospel is always read by the celebrant, on Sundays he reads from one of the eleven Matins Gospels, each of which gives an account of the Resurrection of Christ. During the reading, the Gospel Book remains on the Holy Table, in this way, both the priest and the congregation face east during the reading. Afterward, the priest and deacon bring the Gospel into the center of the Temple, on Weekdays, if there is a higher-ranking feast there will be a Gospel at Matins. If so, the Gospel is still read by the priest, instead of venerating the Gospel Book, the faithful venerate the Icon of the Feast, and receive the celebrants blessing. There will also be Gospel readings at other services from the Euchologion
Catholicism portal
Herbermann, Charles, ed. (1913). "Liturgy of the Mass". Catholic Encyclopedia. New York: Robert Appleton Company.
Herbermann, Charles, ed. (1913). "