1.
Medieval Latin
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Despite the clerical origin of many of its authors, medieval Latin should not be confused with Ecclesiastical Latin. There is no consensus on the exact boundary where Late Latin ends. Medieval Latin had a vocabulary, which freely borrowed from other sources. Greek provided much of the vocabulary of Christianity. The various Germanic languages spoken by the Germanic tribes, who invaded southern Europe, were major sources of new words. Germanic leaders became the rulers of parts of the Roman Empire that they conquered, other more ordinary words were replaced by coinages from Vulgar Latin or Germanic sources because the classical words had fallen into disuse. Latin was also spread to such as Ireland and Germany. Works written in the lands, where Latin was a language with no relation to the local vernacular, also influenced the vocabulary. English words like abstract, subject, communicate, matter, probable, the high point of the development of medieval Latin as a literary language came with the Carolingian renaissance, a rebirth of learning kindled under the patronage of Charlemagne, king of the Franks. On the other hand, strictly speaking there was no form of medieval Latin. Every Latin author in the period spoke Latin as a second language, with varying degrees of fluency, and syntax, grammar. For instance, rather than following the classical Latin practice of placing the verb at the end. Unlike classical Latin, where esse was the auxiliary verb, medieval Latin writers might use habere as an auxiliary, similar to constructions in Germanic. The accusative and infinitive construction in classical Latin was often replaced by a clause introduced by quod or quia. This is almost identical, for example, to the use of que in similar constructions in French. In every age from the late 8th century onwards, there were learned writers who were familiar enough with classical syntax to be aware that these forms and usages were wrong, however the use of quod to introduce subordinate clauses was especially pervasive and is found at all levels. That resulted in two features of Medieval Latin compared with Classical Latin. First, many attempted to show off their knowledge of Classical Latin by using rare or archaic constructions
2.
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
3.
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
4.
Altar
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An altar is any structure upon which offerings such as sacrifices are made for religious purposes, and by extension the Holy table of post-reformation Anglican churches. Altars are usually found at shrines, and they can be located in temples, churches, today they are used particularly in Christianity, Buddhism, Hinduism, Shinto, Taoism, as well as in Neopaganism and Ceremonial Magic. Judaism used such a structure until the destruction of the Second Temple, many historical faiths also made use of them, including Greek and Norse religion. Altars in the Hebrew Bible were typically made of earth or unwrought stone, altars were generally erected in conspicuous places. The first altar recorded in the Hebrew Bible is that erected by Noah, altars were erected by Abraham, by Isaac, by Jacob, and by Moses. In Catholic and Orthodox Christian theology, the Eucharist is a re-presentation, hence, the table upon which the Eucharist is consecrated is called an altar. The altar plays a role in the celebration of the Eucharist, which takes place at the altar on which the bread. The altar is often on a higher elevation than the rest of the church, in Reformed and Anabaptist churches, a table, often called a Communion table, serves an analogous function. In some colloquial usage, the altar is used to denote the altar rail also. The main altar was also referred to as the high altar, in the earliest days of the Church, the Eucharist appears to have been celebrated on portable altars set up for the purpose. Some historians hold that, during the persecutions, the Eucharist was celebrated among the tombs in the Catacombs of Rome, other historians dispute this, but it is thought to be the origin of the tradition of placing relics beneath the altar. Although in the days of the Jerusalem Temple the High Priest indeed faced east when sacrificing on Yom Kippur, the ministers, celebrated the Eucharist facing east, towards the entrance. Some hold that for the part of the celebration the congregation faced the same way. After the sixth century the contrary orientation prevailed, with the entrance to the west and the altar at the east end. Then the ministers and congregation all faced east during the whole celebration, most rubrics, even in books of the seventeenth century and later, such as the Pontificale Romanum, continued to envisage the altar as free-standing. The rite of the Dedication of the Church continued to presume that the officiating Bishop could circle the altar during the consecration of the church and its altar. Despite this, with the increase in the size and importance of the reredos, most altars were built against the wall or barely separated from it. This diversity was recognized in the rubrics of the Roman Missal from the 1604 typical edition of Pope Clement VIII to the 1962 edition of Pope John XXIII, Si altare sit ad orientem, versus populum
5.
Alms
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Alms or almsgiving involves giving to others as an act of virtue, either materially or in the sense of providing capabilities for free. It exists in a number of religions and regions, the word, in the modern English language, comes from the Old English ælmesse, ælmes, from Late Latin eleemosyna, from Greek ἐλεημοσύνη eleēmosynē, from ἐλεήμων, eleēmōn, from ἔλεος, eleos. In Judaism, tzedakah - a Hebrew term literally meaning righteousness but commonly used to signify charity - refers to the obligation to do what is right. Tzedakah, along with prayer and repentance, is regarded as ameliorating the consequences of bad acts, in Judaism, Tzedakah is seen as one of the greatest deeds that man can do. For that reason, while Zakat plays a larger role within Islamic charity. Zakat is the third of the five pillars of Islam, various rules attach to the practice but, in general terms, it is obligatory to give 2. 5% of ones savings and business revenue and 5–10% of ones harvest to the poor. One of the most important principles of Islam is that all belong to God and, therefore. The literal meaning of the word Zakat is to purify, to develop, according to Shariah it is an act of worship. Our possessions are purified by setting aside a proportion for those in need and this cutting back, like the pruning of plants, balances and encourages new growth. Zakat is the amount of money that every adult, mentally stable, free, the obligatory nature of Zakat is firmly established in the Quran, the Sunnah, and the consensus of the companions and the Muslim scholars. Allah states in Surah at-Taubah verses 34–35, O ye who believe, there are indeed many among the priests and anchorites, who in Falsehood devour the substance of men and hinder from the way of Allah. And there are those who bury gold and silver and spend it not in the way of Allah. - This is the which ye buried for yourselves, taste ye, then, the ye buried. Muslims of each era have agreed upon the nature of paying Zakat for gold and silver. Zakat is obligatory when a certain amount of money, called the nisab is reached or exceeded, Zakat is not obligatory if the amount owned is less than this nisab. The nisab of gold and golden currency is 20 mithqal, approximately 85 grams of pure gold, one mithqal is approximately 4.25 grams. The nisab of silver and silver currency is 200 dirhams, which is approximately 595 grams of pure silver. The nisab of other kinds of money and currency is to be scaled to that of gold, Zakat is obligatory after the money has been in the control of its owner for the span of one lunar year. Then the owner needs to pay 2. 5% of the money as Zakat
6.
Theology
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Theology is the critical study of the nature of the divine. It is taught as a discipline, typically in universities, seminaries. Augustine of Hippo defined the Latin equivalent, theologia, as reasoning or discussion concerning the Deity, the term can, however, be used for a variety of different disciplines or fields of study. Theologians use various forms of analysis and argument to help understand, explain, test, critique, the English equivalent theology had evolved by 1362. Greek theologia was used with the discourse on god in the fourth century BC by Plato in The Republic, Book ii. Drawing on Greek Stoic sources, the Latin writer Varro distinguished three forms of discourse, mythical, rational and civil. Theologos, closely related to theologia, appears once in some manuscripts, in the heading to the book of Revelation, apokalypsis ioannoy toy theologoy. The Latin author Boethius, writing in the early 6th century, used theologia to denote a subdivision of philosophy as a subject of study, dealing with the motionless. Boethius definition influenced medieval Latin usage, Theology can also now be used in a derived sense to mean a system of theoretical principles, an ideology. They suggest the term is appropriate in religious contexts that are organized differently. Kalam. does not hold the place in Muslim thought that theology does in Christianity. To find an equivalent for theology in the Christian sense it is necessary to have recourse to several disciplines, and to the usul al-fiqh as much as to kalam. Jose Ignacio Cabezon, who argues that the use of theology is appropriate, can only do so, he says, I take theology not to be restricted to its etymological meaning. In that latter sense, Buddhism is of course atheological, rejecting as it does the notion of God, within Hindu philosophy, there is a solid and ancient tradition of philosophical speculation on the nature of the universe, of God and of the Atman. The Sanskrit word for the schools of Hindu philosophy is Darshana. Nevertheless, Jewish theology historically has been active and highly significant for Christian. It is sometimes claimed, however, that the Jewish analogue of Christian theological discussion would more properly be Rabbinical discussion of Jewish law, the history of the study of theology in institutions of higher education is as old as the history of such institutions themselves. Modern Western universities evolved from the institutions and cathedral schools of Western Europe during the High Middle Ages
7.
Christian denomination
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A Christian denomination is a distinct religious body within Christianity, identified by traits such as a name, organisation, leadership and doctrine. Individual bodies, however, may use alternative terms to describe themselves, groups of denominations—often sharing broadly similar beliefs, practices, and historical ties—are sometimes known as branches of Christianity or denominational families. Individual Christian groups vary widely in the degree to which they recognize one another, several groups claim to be the direct and sole authentic successor of the church founded by Jesus Christ in the 1st century AD. Others, however, believe in denominationalism, where some or all Christian groups are legitimate churches of the same regardless of their distinguishing labels, beliefs. Because of this concept, some Christian bodies reject the term denomination to describe themselves, however, the Catholic Church does not view itself as a denomination, but as the original pre-denominational church. This view is rejected by other Christian denominations, Protestant denominations account for approximately 37 percent of Christians worldwide. Together, Catholicism and Protestantism comprise Western Christianity, Western Christian denominations prevail in Western, Northern, Central and Southern Europe, Sub-Saharan Africa, the Americas and Oceania. The Eastern Orthodox Church, with an estimated 225–300 million adherents, is the second-largest Christian organization in the world, unlike the Catholic Church, the Eastern Orthodox Church is itself a communion of fully independent autocephalous churches that mutually recognize each other to the exclusion of others. The Eastern Orthodox Church, together with Oriental Orthodoxy and the Assyrian Church of the East, Eastern Christian denominations are represented mostly in Eastern Europe, North Asia, the Middle East and Northeast Africa. Christians have various doctrines about the Church and about how the church corresponds to Christian denominations. Both Catholics and Eastern Orthodox hold that their own organizations faithfully represent the One Holy catholic and Apostolic Church to the exclusion of the other, sixteenth-century Protestants separated from the Catholic Church because of theologies and practices that they considered to be in violation of their own interpretation. But some non-denominational Christians do not follow any particular branch, though regarded as Protestants. Each group uses different terminology to discuss their beliefs and this section will discuss the definitions of several terms used throughout the article, before discussing the beliefs themselves in detail in following sections. A denomination within Christianity can be defined as an autonomous branch of the Christian Church, major synonyms include religious group, sect, Church. Some traditional and evangelical Protestants draw a distinction between membership in the church and fellowship within the local church. Becoming a believer in Christ makes one a member of the universal church, a related concept is denominationalism, the belief that some or all Christian groups are legitimate churches of the same religion regardless of their distinguishing labels, beliefs, and practices. Protestant leaders differ greatly from the views of the leaders of the Roman Catholic Church and the Eastern Orthodox Church, each church makes mutually exclusive claims for itself to be the direct continuation of the Church founded by Jesus Christ, from whom other denominations later broke away. These churches, and a few others, reject denominationalism, Christianity can be taxonomically divided into five main groups, the Church of the East, Oriental Orthodoxy, Eastern Orthodoxy, Roman Catholicism, and Protestantism
8.
Liturgy
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Liturgy is the customary public worship performed by a religious group, according to its beliefs, customs and traditions. As a religious phenomenon, liturgy is a response to and participation in. Ritualization may be associated with events such as birth, coming of age, marriage. It thus forms the basis for establishing a relationship with a divine agency, methods of dress, preparation of food, application of cosmetics or other hygienic practices are all considered liturgical activities. Technically speaking, liturgy is a subset of ritual, when ritual is undertaken to participate in a divine act or assist a divine action, it is liturgy. If the ritual does not have this purpose it is not liturgy, a daily activity such as the Muslim salah and Jewish synagogue services would be ritual but not liturgy. If the Temple were re-established, the ritual undertaken by the Judaic priesthood within the Temple would be liturgy, for a simple definition, liturgy is basically the pattern/way of worship the worshippers, worship. So you could use orthodox liturgy which would have different aspects to the Eucharistic liturgy or the catholic liturgy. The word liturgy, derived from the term in ancient Greek, leitourgia. In origin it signified the often expensive offerings wealthy Greeks made in service to the people, and thus to the polis, through the leitourgia, the rich carried a financial burden and were correspondingly rewarded with honours and prestige. The leitourgia were assigned by the polis, the State and Roman Empire, the performance of such supported the patrons standing among the elite and the popular at large. The holder of a Hellenic leitourgia was not taxed a specific sum, but was entrusted with a particular ritual, however groups of rich citizens were assigned to pay for expenses such as civic amenities and even payment of warships. Eventually, under the Roman Empire, such obligations, known as munera, devolved into a competitive, Buddhist liturgy is a formalized service of veneration and worship performed within a Buddhist Sangha community in nearly every traditional denomination and sect in the Buddhist world. It is often done once or more times a day and can vary among the Theravada, Mahayana, the liturgy mainly consists of chanting or reciting a sutra or passages from a sutras, a mantra, and several gathas. Depending on what practice the practitioner wishes to undertake, it can be done at a temple or at home, the liturgy is almost always performed in front of an object or objects of veneration and accompanied by offerings of light, incense, water and food. Jewish liturgy are the prayer recitations that form part of the observance of Rabbinic Judaism and these prayers, often with instructions and commentary, are found in the siddur, the traditional Jewish prayer book. In general, Jewish men are obligated to pray three times a day within specific time ranges, while, according to the Talmud, women are only required to pray once daily, as they are generally exempted from obligations that are time dependent. Additional prayers, Musaf are recited by Orthodox and Conservative congregations on Shabbat, major Jewish holidays, a fifth prayer service, Neila, is recited only on Yom Kippur, the Day of Atonement
9.
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
10.
Corporal (liturgy)
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It may reasonably be assumed that something in the nature of a corporal has been in use since the earliest days of Christianity. Naturally it is difficult, based on the extant records from the early church, for instance, a passage of St. Optatus, where he asks, What Christian is unaware that in celebrating the Sacred Mysteries the wood is covered with a linen cloth. Leaves us in doubt to which he is referring, still, the ideas expressed in this passage are found in an authentic letter of St. Isidore of Pelusium and again in the Expositio of St. Germanus of Paris in the sixth century. Indeed they lasted through the Middle Ages and it is quite probable that in the early centuries only one linen cloth was used which served both for altar-cloth and corporal. This would have been of large size and doubled-back to cover the chalice, much doubt must be felt as to the original use of certain cloths of figured linen in the treasury of Monza which Barbier de Montault sought to identify as corporals. In some of cases it seems difficult to decide whether altar-cloth or corporal is meant. However, there is no doubt that a distinction had established itself in Carolingian times or even earlier. He adds that the corporal was never to remain on the altar, afterwards it might be sent to the laundry and treated like other linen. Still it was big enough at this period to allow its being bent back to cover the chalice and this is traditionally done by the Carthusians, who use no pall and have no elevation of the chalice. The question is debated in detail in one of the letters of St. N. J. C. I. e. to cover and enfold the Body and Blood of our Lord Jesus Christ. It is not to be left to lie open upon the altar, upon these burses much ornamentation is lavished, and this has been the case since medieval times, as many existing examples survive to show. The corporal is now usually folded twice in length and twice in breadth, at an earlier period, when it was larger and was used to cover the chalice as well, it was commonly folded four times in length and thrice in breadth. This practice continued to be followed by some of the religious orders. The corporal and pall have to pass through a triple washing at the hands of a priest, or at least a subdeacon, also, when they are in use they may not be handled by any but the clergy, or sacristans to whom special permission is given. Antimension Thabilitho Chapel of the Corporal at Orvieto Cathedral Shroud of Turin, transactions, IV, 156-160 Barbier de Montault in Bulletin Monumental. Barbier de Montault, Le Mobilier Ecclésiastique Gihr, The Mass, 281-264 Charles Rohault de Fleury, La Messe, VI, 197-204, Dict
11.
Altar cloth
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An altar cloth is used by various religious groups to cover an altar. It may be used as a sign of respect towards the holiness of the altar, because many altars are made of wood and are often ornate and unique, cloth may then be used to protect the altar surface. In other cases, the cloth serves to beautify a rather mundane construction underneath, special cloths cover the altar in many Christian churches during services and celebrations, and are often left on the altar when it is not in use. The Anglican Communion had similar rules in that period, at that time, the Roman Rite required the use of three altar cloths, to which a cere cloth, not classified as an altar cloth, was generally added. This was a piece of heavy linen treated with wax to protect the altar linens from the dampness of a stone altar and it was exactly the same size as the mensa. Above this were placed two linen cloths, like the cere cloth, they were made of heavy linen exactly the same size as the mensa of the altar. They acted as a cushion and, with the cere cloth, instead of two cloths, a single long cloth folded so that each half covered the whole mensa was acceptable. The topmost cloth was the linen, a long white linen cloth laid over the two linen cloths. On an altar without antependium and consisting of the mensa resting on columns or made after the fashion of a tomb the topmost linen did not have to overhang the edges at the sides. It could be trimmed with lace on the ends and could be ornamented with figures of chalices, hosts, five small crosses might be embroidered on the fair linen - one to fall at each corner of the mensa, and one in the middle of the front edge. These symbolised the five wounds of Jesus, the fair linen should be left on the altar at all times. When removed for replacement, it should be rolled, not folded and it symbolized the shroud in which Jesus was wrapped for burial. A coverlet of the same heavy linen as the cloth and the linen cloths. It simply protects the altar from dust and debris, there are also special linens which pertain to the Eucharist, The purificator is a white linen cloth which is used to wipe the chalice after each communicant partakes. It is also used to wipe the chalice and paten after the ablutions which follow Communion, the pall is a stiffened square card covered with white linen, usually embroidered with a cross, or some other appropriate symbol. The purpose of the pall is to keep dust and insects from falling into the Eucharistic elements, the corporal is a square white cloth upon which the chalice and paten are placed when the Eucharist is celebrated. It may be edged with lace, and a cross may be embroidered on it near the front edge. Embroidery in the centre was not used, lest the chalice become unstable, the manuterge is used by the priest to dry his or her hands after washing them
12.
Missal
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A missal is a liturgical book containing all instructions and texts necessary for the celebration of Mass throughout the year. Before the compilation of books, several books were used when celebrating Mass. This led to the appearance of the plenum, which contained all the texts of the Mass. Indications of the rubrics to be followed were also added, many episcopal sees had in addition some local prayers and feast days. At the behest of the Second Vatican Council, Pope Paul VI greatly increased the amount of Sacred Scripture read at Mass and, to a lesser extent and this necessitated a return to having the Scripture readings in a separate book, known as the Lectionary. A separate Book of the Gospels, with texts extracted from the Lectionary, is recommended, the Roman Missal continues to include elaborate rubrics, as well as antiphons etc. which were not in sacramentaries. The first complete translation of the Roman Missal into English appeared in 1973. On 28 March 2001, the Holy See issued the Instruction Liturgiam authenticam, any adaptation to the characteristics or the nature of the various vernacular languages is to be sober and discreet. The following year, the typical edition of the revised Roman Missal in Latin was released. An example is the rendering of the response Et cum spiritu tuo as And also with you, within the Anglican tradition, in 1921, the Society of Saints Peter and Paul published the Anglican Missal in Great Britain. The Frank Gavin Liturgical Foundation of Mount Sinai published an edition in 1961. In France missals start being illuminated from the beginning of the 13th century, at this time the missal was normally divided in several parts, calendar, temporal, preface and canon of the mass, sanctoral, votive masses and various additions. Two principal parts of the missal are temporal and sanctoral, temporal contains texts for the mass, day by day for the whole liturgical year, organized around Christmas and Easter. Sanctoral presents a liturgical year through the commemoration of the saints, finally, votive masses, different prayers, new feasts, commemoration of new saints and canonizations were usually placed to the end of the missal. Iconographic analysis of the missals of the diocese of Paris during the 13th-14th centuries reveals the use of certain images as well as some changing motifs. The last but not least is the illumination of two pages of the missal in its full size, Crucifixion of Jesus and Christ in Majesty. The second group with changing scenes include images of the clergy that is not depicted in all missals. It can be the praying priest, or the priest elevating the host, the term missal is also used for books intended for use not by the priest but by others assisting at Mass or the service of worship
13.
Chalice
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A chalice is a goblet or footed cup intended to hold a drink. In general religious terms, it is intended for drinking during a ceremony, chalices are often made of precious metal, and they are sometimes richly enamelled and jewelled. The gold goblet was symbolic for family and tradition, the ancient Roman calix was a drinking vessel consisting of a bowl fixed atop a stand, and was in common use at banquets. Chalices have been used since the early church, because of Jesus command to his disciples to Do this in remembrance of me. And Pauls account of the Eucharistic rite in 1 Corinthians 11, 24-25, naturally, the vessels used in this important act of worship were highly decorated and treated with great respect. A number of examples of chalices have a large bowl. Over time, the size of the bowl diminished and the base became larger for better stability, over time, official church regulations dictated the construction, blessing, and treatment of chalices. Some religious traditions still require that the chalice, at least on the inside of the cup, in Western Christianity, chalices will often have a pommel or node where the stem meets the cup to make the elevation easier. In Roman Catholicism, chalices tend to be tulip-shaped, and the cups are quite narrow, Roman Catholic priests will often receive chalices from members of their families when first ordained. In Eastern Christianity, chalices will often have icons enameled or engraved on them, in Orthodoxy and Eastern Catholicism, all communicants receive both the Body of Christ and the Blood of Christ. To accomplish this, a portion of the Lamb is placed in the chalice, for this reason, eastern chalices tend to have larger, rounded cups. In the Russian Orthodox Church, the faithful will kiss the foot of the chalice after receiving Holy Communion. In other traditions, they kiss the cup. Although Orthodox monks are not permitted to hold personal possessions, the permit a hieromonk to keep a chalice. In the early and medieval church, when a deacon was ordained, early written accounts of the ordination of deaconesses also reflect this practice. In the West the deacon carries the chalice to the altar at the offertory, in the East, the priest carries the chalice and the deacon carries the paten. Only wine, water and a portion of the Host are permitted to be placed in the chalice, the chalice is considered to be one of the most sacred vessels in Christian liturgical worship, and it is often blessed before use. Among the Eastern Churches there are varying practices regarding blessing, in some traditions the very act of celebrating the Sacred Mysteries is the only blessing necessary, in others, there is a special rite of blessing
14.
Incense
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Incense is aromatic biotic material which releases fragrant smoke when burned. The term refers to the material itself, rather than to the aroma that it produces, Incense is used for aesthetic reasons, and in therapy, meditation, and ceremony. It may also be used as a simple deodorant or insectifuge, Incense is composed of aromatic plant materials, often combined with essential oils. The forms taken by incense differ with the culture, and have changed with advances in technology. Incense can generally be separated into two types, indirect-burning and direct-burning. Indirect-burning incense is not capable of burning on its own, direct-burning incense is lit directly by a flame and then fanned or blown out, leaving a glowing ember that smoulders and releases fragrance. Direct-burning incense is either a paste formed around a bamboo stick, the word incense comes from Latin for incendere meaning to burn. Combustible bouquets were used by the ancient Egyptians, who employed incense within both pragmatic and mystical capacities, Incense was burnt to counteract or obscure malodorous products of human habitation, but was widely perceived to also deter malevolent demons and appease the gods with its pleasant aroma. One of the oldest extant incense burners originates from the 5th dynasty, the Temple of Deir-el-Bahari in Egypt contains a series of carvings that depict an expedition for incense. The Babylonians used incense while offering prayers to divining oracles, Incense spread from there to Greece and Rome. Incense burners have been found in the Indus Civilization, evidence suggests oils were used mainly for their aroma. India also adopted techniques from East Asia, adapting the inherited formulation to encompass aromatic roots and this comprised the initial usage of subterranean plant parts within the fabrication of incense. New herbs like Sarsaparilla seeds, frankincense, and cypress were used by Indians for incense, at around 2000 BCE, Ancient China began the use of incense in the religious sense, namely for worship. Incense was used by Chinese cultures from Neolithic times and became widespread in the Xia, Shang. Incense usage reached its peak during the Song Dynasty with numerous buildings erected specifically for incense ceremonies, during the 14th century Shogunate, a samurai warrior might perfume his helmet and armor with incense to achieve an aura of invincibility. It wasnt until the Muromachi Era during the 15th and 16th century that incense appreciation spread to the upper, a variety of materials have been used in making incense. Historically there has been a preference for using locally available ingredients, for example, sage and cedar were used by the indigenous peoples of North America. Trading in incense materials comprised a part of commerce along the Silk Road and other trade routes
15.
Dominican Rite
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The Dominican Rite is the unique rite of the Dominican Order of the Roman Catholic Church. The Dominican Order composed and adopted this rite in the century as its specific rite. As a result, the Dominican Rite of the Mass ceased being celebrated after the renewed Roman Rite was promulgated, however, in recent decades it has been celebrated occasionally in some provinces of the Dominican Order. In addition, it is celebrated by the Traditionalist Roman Catholic Dominican Fraternity of St. Vincent Ferrer, hence, each province and often each convent had certain peculiarities in the text and in the ceremonies of the Mass and the recitation of the Divine Office. The successors of St. Dominic were quick to recognize the impracticability of such conditions and they maintained that the safety of a basic principle of community life—unity of prayer and worship—was endangered by this conformity with different local diocesan conditions. The first indication of an effort to regulate liturgical conditions was manifested by Jordan of Saxony, in the Constitutions of 1228 ascribed to him are found several rubrics for the recitation of the Divine Office. These insist more on the attention with which the Liturgy should be said than on the qualifications of the liturgical books, however, it is said that Jordan took some steps in the latter direction and compiled one Office for universal use. Though this is doubtful, it is certain that his efforts were of practical value, for the Chapters of Bologna. The first systematic attempt at reform was made under the direction of John of Wildeshausen, the work of the commission was again approved by the Chapters of Montpellier and Paris. But dissatisfaction with the work of the commission was felt on all sides and they had been hurried in their work, and had left too much latitude for local customs. It was also ordained that one copy of the books should be placed at Paris and one at Bologna. However, it was recognized that these books were not entirely perfect, though this work was done under the direction of John the Teuton, the brunt of the revision fell to the lot of Humbert of Romains, then provincial of the Paris Province. Humbert was elected Master General of the Chapter of Buda and was asked to direct his attention to the question of the liturgical books. He subjected each of them to a most thorough revision, subsequent papal regulation went much further towards preserving the integrity of the rite. Some slight corruptions crept in spite of the legislation to the contrary. New feasts were added with the permission of the Roman Pontiffs, changes in the text, when made, were always effected with the idea of eliminating arbitrary mutilations and restoring the books to a perfect conformity with the old exemplars at Paris and Bologna. Such were the reforms of the Chapters of Salamanca, Rome and this faculty continues in force today. To determine the sources of the Dominican Rite is to face to face with the haze
16.
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
17.
Byzantine Rite
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It has also been employed, although less frequently, in the Anglican Communion and Lutheran churches. Its development began during the century in Constantinople and it is now the second most-used rite in Christendom after the Roman Rite. Traditionally, the stands throughout the whole service, and an iconostasis separates the sanctuary from the nave of the church. The faithful are very active in their worship, making frequent bows and prostrations, also, traditionally, the major clergy and monks neither shave nor cut their hair or beards. Scripture plays a role in Byzantine worship, with not only daily readings. The entire psalter is read each week, and twice weekly during Great Lent, fasting is stricter than in the Roman rite. On fast days, the faithful give up not only meat, but also dairy products, and on many fast days they also give up fish, wine, the rite observes four fasting seasons, Great Lent, Nativity Fast, Apostles Fast and Dormition Fast. In addition, most Wednesdays and Fridays throughout the year are fast days, there are two ancient liturgical traditions from which all of the Eastern Rites developed, the Alexandrian rite in Egypt and the Antiochene Rite in Syria. These two Rites developed directly from practices of the Early Church, of these two traditions, the Rite of Constantinople developed from the Antiochene Rite. Prior to the see of Constantinoples elevation to the dignity of patriarch by the Second Ecumenical Council in 381, with the councils elevation of Constantinople to primacy in the East, with the words The Bishop of Constantinople. Further developments continued to occur, centered mostly around Constantinople and Mount Athos, monasticism played an important role in the development of the rituals. In Constantinople, the work of the monastery of the Studion greatly enriched the liturgical traditions, iconography continued to develop and a canon of traditional patterns evolved which still influences Eastern religious art to this day. Historical events have also influenced the development of the liturgy, the great Christological and Trinitarian controversies of Late Antiquity are reflected in the glorifications of the Trinity heard in the numerous ekphonies encountered during the services. All liturgical rites change and develop over time, as new saints are canonized, new hymns are composed, as new needs arise, new prayers are written. The rite also profits from the fact that the Christian East is not so centralized in ecclesiastical polity as the West and this allows for greater diversity, and as members of one church visit another, a natural cross-pollination occurs with resultant enrichment on all sides. In spite of its emphasis on tradition, the Byzantine Rite comprises a constantly growing and expanding ritual. The tradition of the Church of Constantinople ascribes the oldest of its two main Divine Liturgies to St. Basil the Great, Metropolitan of Cæsarea in Cappadocia and this tradition is confirmed by the witness of several ancient authors, some of whom were contemporaries. It is certain that St. St. Basil himself speaks on several occasions of the changes he made in the services of Cæsarea. Basil had as his goal the streamlining of the services to make them more cohesive and attractive to the faithful
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Liturgy of Preparation
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The Liturgy of Preparation, also Prothesis or Proskomedia, is the name given in the Eastern Orthodox Church to the act of preparing the bread and wine for the Eucharist. The Liturgy of Preparation is done quietly before the part of the Divine Liturgy begins. Only very specific elements may be offered at the Divine Liturgy, a prosphoron is a round loaf of leavened bread baked in two layers to represent the two natures of Christ. It has a seal on the top side which has inscribed on it a cross. The portion of the loaf that is cut out along this seal is the Lamb, from which all are communicated, prosphora must be made using only the finest wheat flour, water, salt, and yeast. It should be baked and without blemish. Those churches which follow Slavic usage use five small loaves, recalling the five loaves from which Christ fed the multitude, normally all are stamped with a small square seal, though special seals for the Theotokos are sometimes used. In all traditions, only the Lamb is actually consecrated, other portions which are removed from the prosphora are memorials, the Wine used must be red grape wine, and it must be fermented. Orthodox tend to favor altar wine that is sweet, though this is not a requirement. These elements are referred to collectively as the Gifts, both before and after the Consecration, the Priests Service Book states that, before celebrating the Divine Liturgy, the priest must be reconciled to all men, keep his heart from evil thoughts, and be fasting since midnight. The same rules apply to the deacon, the beginning of the Liturgy of Preparation should be timed so that it is concluded slightly before the Reader finishes reading the Third Hour and Sixth Hour. The priests and deacons celebrating the liturgy stand together in front of the doors of the iconostasis, venerate the icons. They then venerate the holy table and put on their vestments, before putting on each vestment the priest says a prayer, usually drawn from the Psalms, bless the vestment, and kiss the cross that is sewn onto it. Each subdeacon and server vesting bring his sticharion to the priest for him to bless, if a bishop is present, the clergy bring their vestments for him to bless before putting them on. After vesting, the priest and deacon wash their hands, saying the Prayer of the Washing of Hands They then go to the Prothesis where the Gifts are to be prepared, if there are several priests concelebrating, usually only one—traditionally, the most junior— celebrates the Proskomedia. Others may assist in taking out particles for the living and the dead, the priest takes a prosphoron and blessed it three times, making the sign of the cross over it with the liturgical spear. Then, cutting on all four sides of the seal on the prosphoron, he removes a cube. He then cuts the underside of the Lamb, making a cross, then turns the Lamb right side up and pierces it with the spear, saying the words from the Gospel
19.
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
20.
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
21.
Low Mass
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A sung Mass in turn is a Solemn or High Mass if celebrated with the assistance of sacred ministers, without them it is a Missa Cantata. Private Mass, which is now understood as Mass celebrated without a congregation, formerly meant any Low Mass, in editions of the Roman Missal earlier than that of 1962, Missa privata was still contrasted with Missa solemnis. Therefore, the term private Mass should be avoided, when applied to Low Mass in general, the word privata indicated that that form of Mass was deprived of certain ceremonies. In Low Mass incense is not used and the responses are given by one or more servers, Low Mass, celebrated in exactly the same way whether a congregation is present or not, was the most common form of Mass before 1969. In the 1970 edition of the Roman Missal a distinction was made between Mass celebrated with a congregation and Mass celebrated without a congregation, no such distinction was made in earlier editions of the Roman Missal, which only distinguished between Solemn Mass and Low Mass. The term Low Mass is sometimes used also by Christians not in communion with the Holy See for a spoken, not sung, however, this article concerns only the form of the Roman Rite of Mass officially known by that name. Low Mass originated in the early Middle Ages as a shortened or simplified form of Solemn Mass, Catholic practice had been that there was one Mass in a monastery or parish church each day. However, over time it became necessary for a variety of reasons to celebrate more than one on the same day. It also became customary for monasteries to ordain most of their monks, though originally monks were almost all laymen, and for every priest to say a daily Mass. For a while, concelebration, whereby several priests took a full part in offering Mass, provided all with the possibility to celebrate Mass each day. Low Mass is considered to be a necessity that falls short of the ideal, the Catholic Encyclopedia of 1913 describes the result as follows. Concelebration was in the early Middle Ages replaced by separate private celebrations, no doubt the custom of offering each Mass for a special intention helped to bring about this change. The separate celebrations then involved the building of many altars in one church, the deacon and subdeacon were in this case dispensed with, the celebrant took their part as well as his own. One server took the part of the choir and of all the ministers, everything was said instead of being sung. So we have the rite of low Mass. This then reacted on high Mass, so that at high Mass too the celebrant himself recites everything, even though it be sung by the deacon, subdeacon. Originally, Low Mass was sung in monotone, thus we read of priests in the Middle Ages going to sing their Missa privata or Low Mass. This custom of singing died out in the 18th century, much of Low Mass is said in a voice audible only to the celebrating priest and the server
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Solemn Mass
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The term High Mass is also used in the United States to describe the less elaborate Missa Cantata, which lacks deacon and subdeacon and some of the ceremonies connected with them. This article deals with Solemn Mass as celebrated according to the Tridentine use and these terms distinguish the form in question from that of Low Mass and Missa Cantata. The parts assigned to the deacon and subdeacon are often done by priests in vestments proper to those roles, a Solemn Mass celebrated by a bishop has its own particular ceremonies and is referred to as a Solemn Pontifical Mass. Lutherans sometimes use the term High Mass to describe a more form of their Divine Service. Examples of similarities include vestments, chanting, and incense, lutheran congregations in North America commonly celebrate High Mass in essence, but rarely use the term Mass. Thus, the rubrics of the Ordinary of the Mass always suppose that the Mass is high, Low Mass, said by a priest alone with one server, is a shortened and simplified form of the same thing. Its ritual can be explained only by a reference to high Mass, the distinction between High and Low Mass is necessarily observed where the Tridentine form of the Roman Rite continues to be used. The term High Mass is sometimes encountered also, both in Anglican and certain Roman Catholic circles, to describe any Mass celebrated with greater solemnity, in the sacristy, before vesting, all three sacred ministers wash their hands. The sacred ministers recite certain prayers while they place on each vestment, first, the amice is kissed and then placed on top of the head briefly while reciting one of the prayers during vesting. Then it is tied around the shoulders on top of the cassock, the cincture, a long cloth cord also called a girdle, is then tied around the waist. The subdeacon then completes his vesting by placing the maniple on his arm, securing it either with pins or with the ribbons or elastic inside. The deacon places his stole over his shoulder and binds it in place, at his right hip. He then puts on the maniple and his dalmatic, the priest celebrant does the same except that he crosses his stole in front of him at the waist, binding it with the girdle or cincture. After the maniple he puts on a cope if the Mass is preceded by the Asperges, following the Asperges, the celebrant, assisted by the acolytes, removes the cope and puts on the chasuble. The servers of the Mass and the sitting in the liturgical choir stalls are vested in cassock and surplice or cotta, though in some places acolytes wore simple albs. Anyone ordained to the subdiaconate or above also wears the biretta while sitting, members of religious orders in habit have on a surplice over the habit. If it is part of their dress, they also use the biretta. If not, then use their hood in the same fashion as one uses a biretta
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Book of Common Prayer
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The original book, published in 1549, in the reign of Edward VI, was a product of the English Reformation following the break with Rome. Prayer books, unlike books of prayers, contain the words of structured services of worship, the work of 1549 was the first prayer book to include the complete forms of service for daily and Sunday worship in English. It also set out in full the propers, the collects, the 1549 book was soon succeeded by a more reformed revision in 1552 under the same editorial hand, that of Thomas Cranmer, Archbishop of Canterbury. It was used only for a few months, as after Edward VIs death in 1553, in 1604, James I ordered some further changes, the most significant of these being the addition to the Catechism of a section on the Sacraments. Following the tumultuous events leading to and including the English Civil War, a Book of Common Prayer with local variations is used in churches inside and outside the Anglican Communion in over 50 different countries and in over 150 different languages. In many parts of the world, other books have replaced it in weekly worship. Like the King James Version of the Bible and the works of Shakespeare, many words, the forms of parish worship in the late medieval church in England, which followed the Latin Roman Rite, varied according to local practice. By far the most common form, or use, found in Southern England was that of Sarum. There was no book, the services that would be provided by the Book of Common Prayer were to be found in the Missal, the Breviary, Manual. The chant for worship was contained in the Roman Gradual for the Mass, in his early days Cranmer was somewhat conservative, an admirer, if a critical one, of John Fisher. It may have been his visit to Germany in 1532 which began the change in his outlook, then in 1538, as Henry began diplomatic negotiations with Lutheran princes, Cranmer came face to face with a Lutheran embassy. The Exhortation and Litany, the earliest English-language service of the Church of England, was the first overt manifestation of his changing views. It was no mere translation from the Latin, its Protestant character is made clear by the reduction of the place of saints. It was only on Henrys death in 1547 and the accession of Edward VI that revision could proceed faster. Cranmer finished his work on an English Communion rite in 1548, the ordinary Roman Rite of the Mass had made no provision for any congregation present to receive communion in both species. So, Cranmer composed in English an additional rite of congregational preparation and communion, to be undertaken immediately following the communion, although the work is commonly attributed to Cranmer, its detailed origins are obscure. A group of bishops and divines met first at Chertsey and then at Windsor in 1548, Cranmer collected the material from many sources, even the opening of Preface was borrowed. He borrowed much from German sources, particularly from work commissioned by Hermann von Wied, Archbishop of Cologne, the Church Order of Brandenberg and Nuremberg was partly the work of the latter
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Church of England
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The Church of England is the state church of England. The Archbishop of Canterbury is the most senior cleric, although the monarch is the supreme governor, the Church of England is also the mother church of the international Anglican Communion. It dates its establishment as a church to the 6th-century Gregorian mission to Kent led by Augustine of Canterbury. The English church renounced papal authority when Henry VIII sought to secure an annulment from Catherine of Aragon in the 1530s, the English Reformation accelerated under Edward VIs regents before a brief restoration of papal authority under Queen Mary I and King Philip. This is expressed in its emphasis on the teachings of the early Church Fathers, as formalised in the Apostles, Nicene, in the earlier phase of the English Reformation there were both Catholic martyrs and radical Protestant martyrs. The later phases saw the Penal Laws punish Roman Catholic and nonconforming Protestants, in the 17th century, political and religious disputes raised the Puritan and Presbyterian faction to control of the church, but this ended with the Restoration. Papal recognition of George III in 1766 led to religious tolerance. Since the English Reformation, the Church of England has used a liturgy in English, the church contains several doctrinal strands, the main three known as Anglo-Catholic, Evangelical and Broad Church. Tensions between theological conservatives and progressives find expression in debates over the ordination of women and homosexuality, the church includes both liberal and conservative clergy and members. The governing structure of the church is based on dioceses, each presided over by a bishop, within each diocese are local parishes. The General Synod of the Church of England is the body for the church and comprises bishops, other clergy. Its measures must be approved by both Houses of Parliament, according to tradition, Christianity arrived in Britain in the 1st or 2nd century, during which time southern Britain became part of the Roman Empire. The earliest historical evidence of Christianity among the native Britons is found in the writings of such early Christian Fathers as Tertullian, three Romano-British bishops, including Restitutus, are known to have been present at the Council of Arles in 314. Others attended the Council of Sardica in 347 and that of Ariminum in 360, Britain was the home of Pelagius, who opposed Augustine of Hippos doctrine of original sin. Consequently, in 597, Pope Gregory I sent the prior of the Abbey of St Andrews from Rome to evangelise the Angles and this event is known as the Gregorian mission and is the date the Church of England generally marks as the beginning of its formal history. A later archbishop, the Greek Theodore of Tarsus, also contributed to the organisation of Christianity in England, the Church of England has been in continuous existence since the days of St Augustine, with the Archbishop of Canterbury as its episcopal head. Despite the various disruptions of the Reformation and the English Civil War, while some Celtic Christian practices were changed at the Synod of Whitby, the Christian Church in the British Isles was under papal authority from earliest times. The Synod of Whitby established the Roman date for Easter and the Roman style of monastic tonsure in Britain and this meeting of the ecclesiastics with Roman customs with local bishops was summoned in 664 at Saint Hildas double monastery of Streonshalh, later called Whitby Abbey
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Anglican Communion
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The Anglican Communion is an international association of autonomous churches consisting of the Church of England and national and regional Anglican churches in full communion with it. Full participation in the life of each church is available to all communicant Anglicans. The Archbishop of Canterbury, Primate of All England, has a place of honour among the bishops of the Anglican churches and he is recognised as primus inter pares. The archbishop does not exercise authority in the provinces outside England, the churches of the Anglican Communion considers themselves to be part of the nicos one, holy, catholic and apostolic church and to be both Catholic and Reformed. For some adherents, Anglicanism represents a non-papal Catholicism, for others a form of Protestantism though without a dominant guiding figure such as Luther, Knox, Calvin, for others, their self-identity represents some combination of the two. The communion encompasses a spectrum of belief and practice including evangelical, liberal. With a membership estimated at around 85 million members, the Anglican Communion is the third largest Christian communion in the world, after the Catholic Church and the Eastern Orthodox Church. Some of these churches are known as Anglican, such as the Anglican Church of Canada, some, for example the Church of Ireland, the Scottish and American Episcopal churches, and some other associated churches have a separate name. The Anglican Communion has no legal existence nor any governing structure which might exercise authority over the member churches. There is an Anglican Communion Office in London, under the aegis of the Archbishop of Canterbury, the Communion is held together by a shared history, expressed in its ecclesiology, polity and ethos and also by participation in international consultative bodies. Early in its development, Anglicanism developed a vernacular prayer book, unlike other traditions, Anglicanism has never been governed by a magisterium nor by appeal to one founding theologian, nor by an extra-credal summary of doctrine. Instead, Anglicans have typically appealed to the Book of Common Prayer and its offshoots as a guide to Anglican theology and this had the effect of inculcating the principle of Lex orandi, lex credendi as the foundation of Anglican identity and confession. These parameters were most clearly articulated in the rubrics of the successive prayer books. With the expansion of the British Empire, and hence the growth of Anglicanism outside Great Britain and Ireland, the first major expression of this were the Lambeth Conferences of the communions bishops, first convened by Archbishop of Canterbury Charles Longley in 1869. One of the influential early resolutions of the conference was the so-called Chicago-Lambeth Quadrilateral of 1888. Its intent was to provide the basis for discussions of reunion with the Roman Catholic and Orthodox Churches, the Apostles Creed, as the Baptismal Symbol, and the Nicene Creed, as the sufficient statement of the Christian faith. The two Sacraments ordained by Christ Himself - Baptism and the Supper of the Lord - ministered with unfailing use of Christs Words of Institution, and of the elements ordained by Him. The Historic Episcopate, locally adapted in the methods of its administration to the needs of the nations
26.
Organ (music)
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In music, the organ is a keyboard instrument of one or more pipe divisions, each played with its own keyboard, played either with the hands on a keyboard or with the feet using pedals. The organ is an old musical instrument, dating from the time of Ctesibius of Alexandria. It was played throughout the Ancient Greek and Ancient Roman world, subsequently it re-emerged as a secular and recital instrument in the Classical music tradition. Pipe organs use air moving through pipes to produce sounds, since the 16th century, pipe organs have used various materials for pipes, which can vary widely in timbre and volume. The pipes are divided into ranks and controlled by the use of hand stops, although the keyboard is not expressive as on a piano and does not affect dynamics, some divisions may be enclosed in a swell box, allowing the dynamics to be controlled by shutters. Some organs are enclosed, meaning that all the divisions can be controlled by one set of shutters. Some special registers with free reed pipes are expressive and these instruments vary greatly in size, ranging from a cubic yard to a height reaching five floors, and are built in churches, synagogues, concert halls, and homes. Small organs are called positive or portative, increasingly hybrid organs are appearing in which pipes are augmented with electronic additions. Great economies of space and cost are possible especially when the lowest of the pipes can be replaced, non-piped organs include the reed organ or harmonium, which like the accordion and harmonica use air to excite free reeds. Electronic organs or digital organs, notably the Hammond organ, generate electronically produced sound through one or more loudspeakers, mechanical organs include the barrel organ, water organ, and Orchestrion. These are controlled by means such as pinned barrels or book music. Little barrel organs dispense with the hands of an organist and bigger organs are powered in most cases by a grinder or today by other means such as an electric motor. The pipe organ is the grandest musical instrument in size and scope, along with the clock, it was considered one of the most complex human-made mechanical creations before the Industrial Revolution. Pipe organs range in size from a short keyboard to huge instruments with over 10,000 pipes. A large modern organ typically has three or four keyboards with five each, and a two-and-a-half octave pedal board. Wolfgang Amadeus Mozart called the organ the King of instruments, some of the biggest instruments have 64-foot pipes, and it sounds to an 8 Hz frequency fundamental tone. For instance, the Wanamaker organ, located in Philadelphia, USA, has sonic resources comparable with three simultaneous symphony orchestras, most organs in Europe, the Americas, and Australasia can be found in Christian churches. The introduction of organs is traditionally attributed to Pope Vitalian in the 7th century
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Lund Cathedral
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The Lund Cathedral is the Lutheran cathedral in Lund, Scania, Sweden. It is the seat of the bishop of Lund of the Church of Sweden, until the Danish Reformation, it was the Catholic episcopal see of the Diocese of Lund, dedicated to Saint Lawrence. Lund was an important town long before there was a cathedral, Lund was the site of the Skåne Assembly at St Libers Hill into the Middle Ages. It was also the site of a religious center. A cathedral was built in Lund before 1085, but it is difficult to know if the present building was built in the same place. In the gift letter of Canute the Holy, dated to 21 May 1085, Canute gave several properties that enabled the building of the cathedral. However, sources indicate that Canutes cathedral is not the present Lund Cathedral, the Cathedral School was established in 1085, making it Scandinavias oldest school. Lund was named as the headquarters, bishop Asser Thorkilsson became the first archbishop for all of Scandinavia in 1104 and the cathedral was begun sometime after he took office. The building was constructed in the basilica style with half-rounded arches supporting a flat timber ceiling. The cathedral was constructed out of blocks of sandstone from a quarry near Höör, the high altar of the crypt was consecrated in 1123. The cathedral and the altar were consecrated to St Lawrence on 1 September 1145 by Archbishop Eskil. Of the present church only the apse has remained unchanged, Lund became the religious heart of Denmark and over the years many monasteries, nunneries, priories sprang up around the cathedral. Lund played a role in Denmarks history from the time it was made a bishopric. It was the place of many important meeting between kings and nobility, valdemar II was crowned there in 1202. In 1234 the church suffered an extensive fire, when the church was rebuilt a lecture wall, new vaults and a new facade to the west were added. Many valuable artistic additions were done to the church in mediaeval times, in 1294 Archbishop Jens Grand was arrested in the Cathedral. In the 1370s, magnificent gothic choir stalls where installed in the church, an astronomical clock was installed in the nave around 1424 and renovated many times. In the 1510s, during the reign of King John I, in the crypt, van Düren created a well decorated with interesting reliefs and a monumental sarcophagus for the most recent archbishop of Lund, Birger Gunnersen
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Protestant
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Protestantism is a form of Christianity which originated with the Reformation, a movement against what its followers considered to be errors in the Roman Catholic Church. It is one of the three divisions of Christendom, together with Roman Catholicism and Orthodoxy. The term derives from the letter of protestation from German Lutheran princes in 1529 against an edict of the Diet of Speyer condemning the teachings of Martin Luther as heretical. Although there were earlier breaks from or attempts to reform the Roman Catholic Church—notably by Peter Waldo, John Wycliffe, Protestants reject the notion of papal supremacy and deny the Roman Catholic doctrine of transubstantiation, but disagree among themselves regarding the real presence of Christ in the Eucharist. The Five solae summarize the reformers basic differences in theological beliefs, in the 16th century, Lutheranism spread from Germany into Denmark, Norway, Sweden, Finland, the Baltic states, and Iceland. Reformed churches were founded in Germany, Hungary, the Netherlands, Scotland, Switzerland and France by such reformers as John Calvin, Huldrych Zwingli, the political separation of the Church of England from Rome under King Henry VIII brought England and Wales into this broad Reformation movement. Protestants developed their own culture, which made major contributions in education, the humanities and sciences, the political and social order, the economy and the arts, some Protestant denominations do have a worldwide scope and distribution of membership, while others are confined to a single country. A majority of Protestants are members of a handful of families, Adventism, Anglicanism, Baptist churches, Reformed churches, Lutheranism, Methodism. Nondenominational, evangelical, charismatic, independent and other churches are on the rise, and constitute a significant part of Protestant Christianity. Six princes of the Holy Roman Empire and rulers of fourteen Imperial Free Cities, the edict reversed concessions made to the Lutherans with the approval of Holy Roman Emperor Charles V three years earlier. During the Reformation, the term was used outside of the German politics. The word evangelical, which refers to the gospel, was more widely used for those involved in the religious movement. Nowadays, this word is still preferred among some of the historical Protestant denominations in the Lutheran and Calvinist traditions in Europe, above all the term is used by Protestant bodies in the German-speaking area, such as the EKD. In continental Europe, an Evangelical is either a Lutheran or a Calvinist, the German word evangelisch means Protestant, and is different from the German evangelikal, which refers to churches shaped by Evangelicalism. The English word evangelical usually refers to Evangelical Protestant churches, and it traces its roots back to the Puritans in England, where Evangelicalism originated, and then was brought to the United States. Protestantism as a term is now used in contradistinction to the other major Christian traditions, i. e. Roman Catholicism. Initially, Protestant became a term to mean any adherent to the Reformation movement in Germany and was taken up by Lutherans. Even though Martin Luther himself insisted on Christian or Evangelical as the only acceptable names for individuals who professed Christ, French and Swiss Protestants preferred the word reformed, which became a popular, neutral and alternative name for Calvinists
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Saisen
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In Japanese, saisen is money offered to the gods or bodhisattvas. Commonly this money is put in a box, a common item at Shinto shrines. Used to collect offerings, a box is in essence a standard coin box. This design allows coins to be tossed in, while preventing the money to be retrieved easily. Those with better designs typically have made of round bars, or have their top surfaces act as a slope. Iwanami Kōjien Japanese dictionary, 6th Edition, DVD version Offertory
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Tithe
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A tithe is a one-tenth part of something, paid as a contribution to a religious organization or compulsory tax to government. Today, tithes are normally voluntary and paid in cash, cheques, or stocks, whereas historically tithes were required and paid in kind, several European countries operate a formal process linked to the tax system allowing some churches to assess tithes. Traditional Jewish law and practice has included various forms of tithing since ancient times, orthodox Jews commonly practice maaser kesafim. In modern Israel, Jews continue to follow the laws of agricultural tithing, e. g. maaser rishon, terumat maaser, and maaser sheni. Instead, the New Testament scriptures are seen as teaching the concept of offerings as a means of supporting the church,1 Corinthians 16,2,2 Corinthians 9,7. Also, some of the earliest groups sold everything they had and held the proceeds in common to be used for the furtherance of the Gospel, Acts 2, 44-47, Acts 4, 34-35. Further, Acts 5, 1-20 contains the account of a man, tithes were mentioned at the Council of Tours in 567 and the Synod of Mâcon in 585. They were formally recognized under Pope Adrian I in 787, none of the extant laws of the Ancient Near East deal with tithing, although other secondary documents show that it was a widespread practice in the Ancient Near East. Who is in charge of the tithe, hebrew is a Semitic language, related to Akkadian, the lingua franca of that time. In Genesis 14, 18-20, Abraham, after rescuing Lot, after Melchizedeks blessing, Abraham gave him a tenth of everything he has obtained from battle, Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he blessed Abram, saying, “Blessed be Abram by God Most High, Creator of heaven and earth. And praise be to God Most High, who delivered your enemies into your hand. ”Then Abram gave him a tenth of everything. ”And he was afraid and said, “How awesome is this place. This is none other than the house of God, and this is the gate of heaven. ”So early in the morning Jacob took the stone that he had put under his head and set it up for a pillar and poured oil on the top of it. He called the name of that place Bethel, but the name of the city was Luz at the first, and of all that you give me I will give a full tenth to you. ”The tithe is specifically mentioned in the Books of Leviticus, Numbers and Deuteronomy. The tithe system was organized in a cycle, corresponding to the Shemittah-cycle. These tithes were in reality more like taxes for the people of Israel and were mandatory and this tithe was distributed locally within thy gates to support the Levites and assist the poor. Every year, Bikkurim, Terumah, Maaser Rishon and Terumat Maaser were separated from the grain, wine, the first tithe is giving of one tenth of agricultural produce to the Levite. Historically, during the First Temple period, the first tithe was given to the Levites, approximately at the beginning of the Second Temple construction, Ezra and his Beth din implemented its giving to the kohanim
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Gregorian chant
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Gregorian chant is the central tradition of Western plainchant, a form of monophonic, unaccompanied sacred song of the western Roman Catholic Church. Gregorian chant developed mainly in western and central Europe during the 9th and 10th centuries, although popular legend credits Pope St. Gregory the Great with inventing Gregorian chant, scholars believe that it arose from a later Carolingian synthesis of Roman chant and Gallican chant. Gregorian chants were organized initially into four, then eight, the scale patterns are organized against a background pattern formed of conjunct and disjunct tetrachords, producing a larger pitch system called the gamut. The chants can be sung by using six-note patterns called hexachords, Gregorian melodies are traditionally written using neumes, an early form of musical notation from which the modern four-line and five-line staff developed. Multi-voice elaborations of Gregorian chant, known as organum, were a stage in the development of Western polyphony. Gregorian chant was sung by choirs of men and boys in churches. It is the music of the Roman Rite, performed in the Mass, although Gregorian chant is no longer obligatory, the Roman Catholic Church still officially considers it the music most suitable for worship. During the 20th century, Gregorian chant underwent a musicological and popular resurgence, singing has been part of the Christian liturgy since the earliest days of the Church. Until the mid-1990s, it was accepted that the psalmody of ancient Jewish worship significantly influenced and contributed to early Christian ritual. However, early Christian rites did incorporate elements of Jewish worship that survived in later chant tradition, canonical hours have their roots in Jewish prayer hours. Amen and alleluia come from Hebrew, and the threefold sanctus derives from the threefold kadosh of the Kedushah, the New Testament mentions singing hymns during the Last Supper, When they had sung the hymn, they went out to the Mount of Olives Matthew 26.30. The 3rd-century Greek Oxyrhynchus hymn survived with musical notation, but the connection between this hymn and the plainchant tradition is uncertain, musical elements that would later be used in the Roman Rite began to appear in the 3rd century. The Apostolic Tradition, attributed to the theologian Hippolytus, attests the singing of Hallel psalms with Alleluia as the refrain in early Christian agape feasts, around 375, antiphonal psalmody became popular in the Christian East, in 386, St. Ambrose introduced this practice to the West. In the fifth century, a school, the Schola Cantorum, was founded at Rome to provide training in church musicianship. Scholars are still debating how plainchant developed during the 5th through the 9th centuries, around 410, St. Augustine described the responsorial singing of a Gradual psalm at Mass. 520, Benedict of Nursia established what is called the rule of St. Benedict, around 678, Roman chant was taught at York. Distinctive regional traditions of Western plainchant arose during this period, notably in the British Isles, Spain, Gaul and these traditions may have evolved from a hypothetical year-round repertory of 5th-century plainchant after the western Roman Empire collapsed. John the Deacon, biographer of Pope Gregory I, modestly claimed that the saint compiled a patchwork antiphonary, unsurprisingly and he reorganized the Schola Cantorum and established a more uniform standard in church services, gathering chants from among the regional traditions as widely as he could manage
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Gloria in excelsis Deo
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Gloria in excelsis Deo is a Christian hymn known also as the Greater Doxology and the Angelic Hymn. The name is abbreviated to Gloria in Excelsis or simply Gloria. The hymn begins with the words that the angels sang when the birth of Christ was announced to shepherds in Luke 2,14, other verses were added very early, forming a doxology. It is an example of the psalmi idiotici that were popular in the 2nd, other surviving examples of this lyric poetry are the Te Deum and the Phos Hilaron. In the 4th century it became part of morning prayers, and is recited in the Byzantine Rite Orthros service. The Vulgate Latin translation of the Bible was commissioned only in 382, the Latin hymn thus uses the word excelsis to translate the Greek word ὑψίστοις in Luke 2,14, not the word altissimis, which Saint Jerome preferred for his translation. Glória in excélsis Deo et in terra pax homínibus bonæ voluntátis, laudámus te, benedícimus te, adorámus te, glorificámus te, grátias ágimus tibi propter magnam glóriam tuam, Dómine Deus, Rex cæléstis, Deus Pater omnípotens. Dómine Fili unigénite, Jesu Christe, Dómine Deus, Agnus Dei, Fílius Patris, qui tollis peccáta mundi, miserére nobis, qui tollis peccáta mundi, qui sedes ad déxteram Patris, miserére nobis. Quóniam tu solus Sanctus, tu solus Dóminus, tu solus Altíssimus, Jesu Christe, cum Sancto Spíritu, in the Byzantine Rite, the Gloria is referred to as the Doxology, and there are two forms, the Greater Doxology and the Lesser Doxology. The Greater Doxology is always sung, whereas the Lesser Doxology is read, there are certain textual differences between the two, and the order is somewhat altered in the two forms. The Greater Doxology is used in the Orthros on Sundays and feast days, the Lesser Doxology is used at Matins on simple weekdays and at the Apodeipnon, but not in the Divine Liturgy. Revisions to the Prayer Book occurred in 1552 and 1662, the recently published Common Worship provides two Orders one of which places the hymn in the earlier position. The 1928 United States Episcopal Prayer Book also placed the Gloria at the end of the Eucharist service. This edition, still the standard in the breakaway Continuing Anglican churches, allowed the hymn to be used in place of the Gloria Patri after the psalms, the Episcopal Churchs 1979 Book moved it to the beginning, after or in place of the Kyrie in Rite One. In a Rite Two service of Holy Eucharist, the Gloria and it may also be used at other times as desired excepting Lent and Advent. The hymn is used in the Divine Service of the Lutheran Church. After the 12th century Advent began to be considered a period in imitation of Lent. Gloria in excelsis Deo et in terra pax hominibus bonae voluntatis, laudamus te, benedicimus te, adoramus te, glorificamus te, gratias agimus tibi propter magnam gloriam tuam, Glory to God in the highest, and on earth peace to men of good will
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Sanctus
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The Sanctus is a hymn from Chalcedonian Christian liturgy. It may also be called the epinikios hymnos when referring to the Greek rendition, in Western Christianity, the Sanctus forms part of the Ordinary and is sung as the final words of the Preface of the Eucharistic Prayer, the prayer of consecration of the bread and wine. In Byzantine Rite and general Eastern Orthodox Christianity, the Sanctus is offered as a response by the choir during the Holy Anaphora, tersanctus is another, rarer name for the Sanctus. The same name is used for the Trisagion. Ἅγιος, ἅγιος, ἅγιος Κύριος Σαβαώθ· πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης σου, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. In the Divine Liturgy of St. John Chrysostom and the Liturgy of St. Basil, there exist two fundamental types of Sanctus, the Alexandrian and the Antiochene. The Sanctus has been given an interpretation and a trinitarian interpretation. The text of the Sanctus passed from Jewish use to Christian use at an early time, since it cited in the Apocalypse of John. This early state can be seen in the testimonies of Eusebius of Caesarea, the Mystagogical Catecheses of Cyril of Jerusalem, and, above all, the Ritual used in the Church of Theodore of Mopsuestia. In the latter, too, that is, in the stage of the Syrian liturgy, the Benedictus was unknown. The first part of the Sanctus, the adaptation from Isaiah 6,3, describes the prophet Isaiahs vision of the throne of God surrounded by six-winged, a similar representation is found in Revelation 4,8. In its present liturgical context it points to the presence of the Lord in the eucharistic gifts. The Sanctus appears in the Sacramentary of Serapion of Thmuis, the article is not found in Matthew 21,9. The form of the hymn without the article is used in the Greek Liturgy of Saint James. The Liturgy of Saint Basil of the Eastern Orthodox Church has the form of the Sanctus as the Liturgy of Saint John Chrysostom. In current use, the Liturgy of Saint James may use the nominative rather than the case of Κύριος. Ὡσαννὰ ἐν τοῖς ὑψίστοις· εὐλογημένος ὁ ἐλθὼν καὶ ἐρχόμενος ἐν ὀνόματι Κυρίου· ὡσαννὰ ἐν τοῖς ὑψίστοις. e, Ὡσαννὰ ἐν τοῖς ὑψίστοις· εὐλογημένος ὁ ἐλθὼν καὶ ἐρχόμενος ἐν ὀνόματι Κυρίου· ὡσαννὰ ἐν τοῖς ὑψίστοις. Chrysostom frequently refers to this, sometimes as τὸ μυστικὸν μέλος, sometimes as ὁ πανάγιος ὕμνος, the knowledge of it as a whole was confined to the faithful
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Agnus Dei (liturgy)
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Based upon John the Baptists reference in John 1,29 to Jesus, the text in Latin is, Agnus Dei, qui tollis peccata mundi, miserere nobis. Agnus Dei, qui tollis peccata mundi, miserere nobis, Agnus Dei, qui tollis peccata mundi, dona nobis pacem. which means, Lamb of God, you who take away the sins of the world, have mercy upon us. Lamb of God, you who take away the sins of the world, have mercy upon us, Lamb of God, you who take away the sins of the world, grant us peace. The text used in the Roman Catholic and Episcopal Church is, Lamb of God, Lamb of God, you take away the sins of the world, have mercy on us. Lamb of God, you take away the sins of the world, Lamb of God, you take away the sin of the world, have mercy on us. Lamb of God, you take away the sin of the world, O Lamb of God, that takest away the sins of the world, have mercy upon us. O Lamb of God, that takest away the sins of the world, have mercy upon us, O Lamb of God, that takest away the sins of the world, grant us thy peace. Jesus, Lamb of God, have mercy on us, Jesus, bearer of our sins, have mercy on us. Jesus, redeemer of the world, grant us peace, the version found in the Lutheran Service Book of the Lutheran Church-Missouri Synod is, Lamb of God, You take away the sin of the world, have mercy on us. Lamb of God, You take away the sin of the world, have mercy on us, Lamb of God, You take away the sin of the world, grant us Your peace, grant us Your peace. The General Instruction of the Roman Missal, §83, states, The supplication Agnus Dei, is, as a rule, sung by the choir or cantor with the congregation responding, or it is, at least, recited aloud. In Tridentine Requiem Masses, the first two ended with dona eis requiem instead of miserere nobis, and the last with dona eis requiem sempiternam. The Agnus Dei is part of nearly all settings by composers of sung masses, the priest again uses the phrase Lamb of God, in a more complete quotation from John 1,29, when displaying the consecrated Host to the people before giving them Holy Communion. He says, Ecce Agnus Dei, ecce qui tollit peccata mundi, beati qui ad cenam Agni vocati sunt
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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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Requiescant in pace
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Rest in peace is a short epitaph or idiomatic expression wishing eternal rest and peace to someone who has died. The expression typically appears on headstones, often abbreviated as RIP, the phrase dormit in pace was found in the catacombs of the early Christians and indicated that they died in the peace of the Church, that is, united in Christ. Meaning rest in peace, continues to be engraved on the gravestones of Christians from several denominations, especially the Catholic Church, the Lutheran Church, in burial services of the Catholic Church according to the Tridentine Rite, which include the Requiem Mass, the phrase appears several times. It speaks of the person who died because he could not stand the evil surrounding him. A recapture of these words, read as come and rest in peace, has transferred to the ancient Talmudic prayers, in a mixture of Hebrew. It is used to day in traditional Jewish ceremonies. The phrase was not found on tombstones before the eighth century, when the phrase became conventional, the absence of a reference to the soul led people to suppose that it was the physical body that was enjoined to lie peacefully in the grave. This is associated with the Christian doctrine of the judgment, that is, that the soul is parted from the body upon death. Other variations include Requiescat in pace et in amore for May she rest in peace and love, the word order is variable because Latin syntactical relationships are indicated by the inflexional endings, not by word order. If “Rest in peace” is used in a mood, it would be “Requiesce in pace” in the second person singular. In the common phrase Requiescat in pace the -scat ending is appropriate because this is a hortatory subjunctive, May he/she rest in peace. Phrases in other languages, Afrikaans, Rus in vrede Albanian, U prehtë në paqe Arabic, ارقد في سلام Arabic, الله يرحمه for males, and Arabic, الله يرحمها for females
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Gradual
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The Gradual is a chant or hymn in the liturgical celebration of the Eucharist for many Christian denominations. In the Tridentine Mass it is sung after the reading or chanting of the Epistle and before the Alleluia, or, during penitential seasons, in the Mass of Paul VI the gradual corresponds to the Responsorial Psalm. There is the option to replace this psalm with the gradual and it is part of the Proper of the Mass. Gradual can also refer to a book collecting all the items of the Mass. The official such book for the Roman Rite is the Roman Gradual, other such books include the Dominican Gradual. The Gradual, like the Alleluia and Tract, is one of the chants of the Mass. Responsorial chants derive from early Christian traditions of singing choral refrains called responds between psalm verses, until about the fifth century, it included singing a whole psalm. They were sung in the form of a psalmus responsorius, i. e. the whole text was chanted by a reader appointed for this purpose. For some time before Pope Gregory I, to sing these psalms was a privilege of deacons at Rome, the people answered each clause or verse with an acclamation. This apparently dates back to the tradition, and can even be seen in the structure of some Psalms. Originally, there was a psalm sung between each reading, of which in the century there were three. The modern Gradual always consists of two verses, generally taken from the same psalm. There are a few Graduals that use a book of other than the Psalms. The Gradual is believed to have been so named because it was sung on the step of the altar, however, early sources use the form gradale, and the Alia Musica uses the term antiphona gradalis for the Introit. The Gradual is to be sung after the reading of the Epistle, in Eastertide, the Gradual is normally omitted, and a second Alleluia is sung in its place, except within the Octave of Easter. In what is now the form of the Roman Rite, the Responsorial Psalm normally takes the place of the Gradual, and is sung after the first reading. In the Tridentine Mass, the celebrant himself reads the Gradual with the Alleluia, Tract, or Sequence immediately after he has read the Epistle, there is no rule for the distribution of its parts within the choir. All may be straight through by the whole choir
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Alleluia (chant)
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The word Alleluia or Hallelujah, which literally means Praise ye Yah, a short form of Praise Yahweh and often rendered as praise the Lord. The form Alleluia is also used to refer to a chant in which that word is combined with verses of Scripture. This chant is used before the proclamation of the Gospel. The Hebrew word Halleluya as an expression of praise to God was preserved, untranslated, by the Early Christians as an expression of thanksgiving, joy. Thus it appears in the ancient Greek Liturgy of St. James, on the other hand, the word Alleluia is excluded from the Roman liturgy during Lent and, in earlier forms of the Roman Rite, during Septuagesima. In those earlier forms, the word was also excluded in Masses for the Dead. In those periods, the word was replaced, in particular after the Gloria Patri at the beginning of each Hour of Divine Office, by the phrase Laus tibi, Domine, in the Ordinary Form 1969 Missale Romanum of the Roman Rite, the word is simply omitted. In traditional Gregorian chant, this responsorial chant opens with the cantor singing Alleluia, after which the choir repeats it, the cantor then sings the main part of the verse, and the choir joins in on the final line. At the end of the chant, the opening Alleluia is repeated, when a Sequence follows the Alleluia, this final repeat is omitted, as it was in other cases in the Middle Ages. The musical style of a plainchant Alleluia is generally ornate, the Alleluia for Christmas Eve, for instance, has an ambitus of only a perfect fifth, but this example is rather extreme. Alleluias were frequently troped, both with added music and text and it is believed that some early Sequences derived from syllabic text being added to the jubilus, and may be named after the opening words of the Alleluia verse. Alleluias were also among the frequently used chants to create early organa. The verse or verses can be given in the Lectionary for Mass. In that form of the Roman Rite, if singing is not used, the Gradual, when sung, is replaced with an Alleluia chant during Eastertide, thus putting not one but two such chants before the Gospel reading. In the Eastern Orthodox and Greek-Catholic Churches, after reading the Apostle at the Divine Liturgy, the response of the choir is always the same, Alleluia, alleluia, alleluia. What differs is the tone in which it is sung, the Alleluia is paired with the Prokeimenon which preceded the reading of the Apostle. There may be one or two Alleluias, depending upon the number of Prokeimena. In the Russian/Slavic order, the Alleluia is intoned in one of the two following manners, depending upon the number of Prokeimena, Deacon, Let us attend, Reader, Alleluia in the ____ Tone
