1.
Roman Missal
–
The Roman Missal is the liturgical book that contains the texts and rubrics for the celebration of the Mass in the Roman Rite of the Catholic Church. Before the high Middle Ages, several books were used at Mass, a Sacramentary with the prayers, one or more books for the Scriptural readings, and one or more books for the antiphons and other chants. Gradually, manuscripts came into being that incorporated parts of more than one of these books, such a book was referred to as a Missale Plenum. In 1223 Saint Francis of Assisi instructed his friars to adopt the form that was in use at the Papal Court and they adapted this missal further to the needs of their largely itinerant apostolate. Its use spread throughout Europe, especially after the invention of the printing press, printing also favoured the spread of other liturgical texts of less certain orthodoxy. The Council of Trent recognized that an end must be put to the resulting confusion, some corrections to Pope Pius Vs text proved necessary, and Pope Clement VIII replaced it with a new typical edition of the Roman Missal on 7 July 1604. A further revised edition was promulgated by Pope Urban VIII on 2 September 1634. Beginning in the seventeenth century, France and neighbouring areas saw a flurry of independent missals published by bishops influenced by Jansenism and Gallicanism. This ended when Bishop Pierre-Louis Parisis of Langres and Abbot Guéranger initiated in the century a campaign to return to the Roman Missal. Pope Leo XIII then took the opportunity to issue in 1884 a new edition that took account of all the changes introduced since the time of Pope Urban VIII. Pope Pius X also undertook a revision of the Roman Missal, in the part of the Missal thus thoroughly revised, he anticipated some of the changes affecting all days of the year after the Second Vatican Council. These novelties included the first official introduction of the language into the liturgy for renewal of baptismal promises within the Easter Vigil celebration. The Pope also removed from the Vigil of Pentecost the series of six Old Testament readings, with their accompanying Tracts and Collects, the changes this made in the General Roman Calendar are indicated in General Roman Calendar of Pope Pius XII. After duly weighing the answers of the bishops, he judged that it was time to attack the problem of a general and systematic revision of the rubrics of the breviary and this question he referred to the special committee of experts appointed to study the general liturgical reform. His successor, Pope John XXIII, issued a new edition of the Roman Missal in 1962. This incorporated the revised Code of Rubrics which Pope Pius XIIs commission had prepared, other notable revisions were the omission of the adjective perfidis in the Good Friday Prayer for the Jews and the insertion of the name of Saint Joseph into the Canon of the Mass. They were reflected in the provisional vernacular translations produced in various countries when the language of the people began to be used in addition to Latin, references sometimes met in an English-language context to the 1965 Missal concern these temporary vernacular productions, not the Roman Missal itself. Even countries that had the language used different translations and varied in the amount of vernacular admitted
Roman Missal
–
2002 edition of the Missale Romanum
Roman Missal
–
"Missale Romanum": a 1911 printing of the 1884 typical edition
Roman Missal
–
A French prayerbook of 1905 containing extracts from the Roman Missal and the Roman Breviary of the time with French translations
Roman Missal
–
Roman Missal in Esperanto (1995)
2.
Chalice
–
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
Chalice
–
Derrynaflan Chalice, an 8th- or 9th-century chalice, found in
County Tipperary,
Ireland
Chalice
–
Fresco of a female figure holding a chalice at an early Christian
Agape feast.
Catacomb of Saints
Marcellinus and Peter,
Via Labicana, Rome.
Chalice
–
Chalice with Saints and Scenes from the Life of Christ
Chalice
–
Chalice with the inscription: 'My blood truly is a libation' (John 6:55, KJV), made for the church St John the Baptist in Salinas, Spain.
3.
Paten
–
A paten, or diskos, is a small plate, usually made of silver or gold, used to hold Eucharistic bread which is to be consecrated. It is generally used during the service itself, while the reserved sacrament are stored in the tabernacle in a ciborium, in many Western liturgical denominations, the paten is typically either a simple saucer-like plate or a low bowl. A smaller style paten will often have a depression that allows it to sit on top of the chalice. The General Instruction of the Roman Missal lays down rules for patens, if they are made from metal that rusts or from a metal less precious than gold, they should generally be gilded on the inside. Patens are also used among Anglicans and Lutherans, in the Byzantine Rite Orthodox and Byzantine Rite Catholic Churches, the paten is called a diskos and is elevated by a stand permanently attached underneath. The diskos is usually more ornate than its Latin Rite counterpart, the diskos may be engraved with an icon of Jesus Christ, the Nativity of Christ, the Cross, or most frequently the Theotokos. When a diskos is made, it is accompanied by a matching asterisk, a spoon. During the Divine Liturgy it is not only the Lamb that is placed on the diskos, but also particles to commemorate the Theotokos, the Saints, the living and the departed. Thus, on the diskos is represented the entire Church, the Church Militant, at the Great Entrance the deacon carries the Diskos, holding the foot of the diskos at his forehead. He then kneels at the side of the Holy Table, during the Anaphora, only the Lamb is consecrated. After Communion, the Deacon holds the diskos above the holy chalice and recites hymns of the Resurrection. Then he wipes the remaining particles into the saying the words, Wash away, O Lord. During the Consecration of a Church, a diskos is used to hold the relics of the saints which will be sealed in the Holy Table and antimension by the bishop. When a priest is ordained, a portion of the Lamb will be placed on a small diskos and given to him, in the Russian tradition, there is a special service of blessing used to sanctify a diskos before its first use at Liturgy. The diskos may be blessed separately or together in a set with the sacred vessels. Up until the first time a diskos is used in the Divine Liturgy it is considered to be an ordinary vessel, however, after having been used in the Divine Liturgy, a diskos may be touched only by a deacon, priest or bishop. A subdeacon may touch the sacred vessels, but only if they are wrapped in cloth. In the usage of the Coptic Orthodox Church, the diskos usually has a bottom with no foot
Paten
–
Derrynaflan Paten, part of an 8th- or 9th-century communion set found in
County Tipperary,
Ireland
Paten
–
Traditional gold
chalice and paten inscribed with
IHS.
Paten
–
Gilded silver diskos (16th century,
Pskov).
Paten
–
The paten from the
Treasure of Gourdon (6th century)
4.
Pall (liturgy)
–
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
Pall (liturgy)
–
Altar of unidentified denomination completely wrapped in white altar cloths.
Pall (liturgy)
–
Altar topped with white altar cloth as in the
Latin Church and this
Byzantine Rite tradition
Pall (liturgy)
–
The High Altar at
St. John the Divine, Kennington, London.
Pall (liturgy)
–
A purificator laid on a chalice
5.
Crucifix
–
A crucifix is an image of Jesus on the cross, as distinct from a bare cross. The representation of Jesus himself on the cross is referred to in English as the corpus, the crucifix is a principal symbol for many groups of Christians, and one of the most common forms of the Crucifixion in the arts. The symbol is less common in churches of other Protestant denominations, the crucifix emphasizes Jesus sacrifice — his death by crucifixion, which Christians believe brought about the redemption of mankind. Most crucifixes portray Jesus on a Latin cross, rather than any other shape, Western crucifixes usually have a three-dimensional corpus, but in Eastern Orthodoxy Jesus body is normally painted on the cross, or in low relief. Strictly speaking, to be a crucifix, the cross must be three-dimensional, an entire painting of the Crucifixion of Jesus including a landscape background and other figures is not a crucifix either. Large crucifixes high across the axis of a church are known by the Old English term rood. By the late Middle Ages these were a feature of Western churches. The standard, four-pointed Latin crucifix consists of an upright post or stipes, there may also be a short projecting nameplate, showing the letters INRI. The corpus of Eastern crucifixes is normally a two-dimensional or low relief icon that shows Jesus as already dead, his face peaceful, more sculptural small crucifixes in metal relief are also used in Orthodoxy, including as pectoral crosses and blessing crosses. Western crucifixes may show Christ dead or alive, the presence of the wound in his ribs traditionally indicating that he is dead. In either case his face very often shows his suffering, in Orthodoxy he has normally been shown as dead since around the end of the period of Byzantine Iconoclasm. Eastern crucifixes have Jesus two feet nailed side by side, rather than crossed one above the other, as Western crucifixes have shown them since around the 13th century. The crown of thorns is also absent in Eastern crucifixes, since the emphasis is not on Christs suffering. The S-shaped position of Jesus body on the cross is a Byzantine innovation of the late 10th century, probably more from Byzantine influence, it spread elsewhere in the West, especially to Italy, by the Romanesque period, though it was more usual in painting than sculpted crucifixes. Its in Italy that the emphasis was put on Jesus suffering and realistic details, during the 13th century the suffering Italian model triumphed over the traditional Byzantine one anywhere in Europe also due to the works of artists such as Giunta Pisano and Cimabue. Since the Renaissance the S-shape is generally less pronounced. He may be robed as a prophet, crowned as a king, on some crucifixes a skull and crossbones are shown below the corpus, referring to Golgotha, the site at which Jesus was crucified, which the Gospels say means in Hebrew the place of the skull. Very large crucifixes have been built, the largest being the Cross in the Woods in Michigan, prayer in front of a crucifix, which is seen as a sacramental, is often part of devotion for Christians, especially those worshipping in a church, and also privately
Crucifix
–
The Crucifix, a cross with the corpus (
Body of Christ), is an ancient symbol used within the
Catholic,
Eastern Orthodox,
Anglican, and
Lutheran churches, in contrast with some Protestant groups, which use only a simple cross.
Crucifix
–
Cimabue's
Crucifix, 1287-1288, Panel, 448 cm × 390 cm (176.4 in × 153.5 in)
Basilica di Santa Croce, Florence.
Crucifix
–
Unlike many other Protestants, Lutherans retained the use of the crucifix, Martin Luther church in
Oberwiesenthal, Germany
Crucifix
–
Detail from a carved portal, 6th century,
Basilica of
Santa Sabina all'Aventino, Rome.
6.
Candle
–
A candle is an ignitable wick embedded in wax or another flammable solid substance such as tallow that provides light, and in some cases, a fragrance. It can also be used to heat, or used as a method of keeping time. A candle manufacturer is known as a chandler. Various devices have been invented to hold candles, from simple tabletop candle holders to elaborate chandeliers, for a candle to burn, a heat source is used to light the candles wick, which melts and vaporizes a small amount of fuel. Once vaporized, the fuel combines with oxygen in the atmosphere to ignite, as the mass of solid fuel is melted and consumed, the candle becomes shorter. Portions of the wick that are not emitting vaporized fuel are consumed in the flame, the incineration of the wick limits the exposed length of the wick, thus maintaining a constant burning temperature and rate of fuel consumption. Some wicks require regular trimming with scissors, usually to about one-quarter inch, to slower, steady burning. In early times, the wick needed to be trimmed quite frequently, special candle-scissors, referred to as snuffers were produced for this purpose in the 20th century and were often combined with an extinguisher. In modern candles, the wick is constructed so that it curves over as it burns and this ensures that the end of the wick gets oxygen and is then consumed by fire—a self-trimming wick. The word candle comes from Middle English candel, from Old English and from Anglo-Norman candele, the earliest surviving candles originated in Han China around 200 BC, and were made from whale fat. European candles of antiquity were made from various forms of fat, tallow. In Ancient Rome, candles were made of tallow due to the prohibitive cost of beeswax and it is possible that they also existed in Ancient Greece, but imprecise terminology makes it difficult to determine. In the Middle Ages in Europe, tallow candles were the most common candle, by the 13th century, candle making had become a guild craft in England and France. The candle makers went from house to house making candles from the kitchen fats saved for that purpose, or made, Beeswax, compared to animal-based tallow, burned cleanly, without smoky flame. Rather than the foul and terrible odor of tallow, it emits a fresh smell, Beeswax candles were expensive, and relatively few people could afford to burn them in their homes in medieval Europe. However, they were used for church ceremonies. In the 18th century, spermaceti, oil produced by the whale, was used to produce a superior candle. Late in the 18th century, colza oil and rapeseed oil came into use as much cheaper substitutes, the manufacture of candles became an industrialized mass market in the mid 19th century
Candle
–
Young Man with a Candle by Michel Gobin
Candle
–
Collection of modern synthetic candles
Candle
–
Price's Candles became the largest candle manufacturer in the world by the end of the 19th century
Candle
–
Candle lighting in the
Visoki Dečani monastery.
7.
Introductory rites
–
The Mass or Eucharist is the central act of divine worship in the Catholic Church, which describes it as the source and summit of the Christian life. In formal contexts, it is called the Holy Sacrifice of the Mass. Many of the Catholic Churchs other sacraments are celebrated in the framework of the Eucharist, the term Mass is derived from the Late Latin word missa, a word used in the concluding formula of Mass in Latin, Ite, missa est. In antiquity, missa simply meant dismissal, in Christian usage, however, it gradually took on a deeper meaning. The word dismissal has come to imply a mission, for information on the history and of development of the Mass see Eucharist and Origin of the Eucharist. The Catholic Church sees the Mass as the most perfect way it has to offer latria to God, the Church believes that The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. The following description of the celebration of Mass is limited to the more recent Ordinary Form of the Roman Rite and this is one of the approved forms of Mass used in the Roman Catholic Church. Another approved form commonly seen is the Extraordinary Form, which has conducted in Latin since the late second century. For the history of this form see Pre-Tridentine Mass, Tridentine Mass and Mass of Paul VI, for Mass in other Latin liturgical rites see the articles on the respective rites. For more general information on the Mass see Mass, for attention to the presence of children at Mass, see Directory for Masses with Children. The Roman Missal contains the prayers, antiphons and rubrics of the Mass, earlier editions also contained the Scripture readings, which were then fewer in number. The Lectionary presents passages from the Bible arranged in the order for reading at each days Mass, compared with the scripture readings in the pre-1970 Missal, the modern Lectionary contains a much wider variety of passages, too many to include in the Missal. A Book of the Gospels, also called the Evangeliary, is recommended for the reading from the Gospels, but, where this book is not available, the priest enters, with a deacon, if there is one, and altar servers. The deacon may carry the Book of the Gospels, which he will place on the altar, during this procession, ordinarily, the entrance chant is sung. If there is no singing at the entrance, the antiphon is recited either by some or all of the people or by a lector. Then the priest signifies the presence of the Lord to the community gathered there by means of the Greeting, by this Greeting and the people’s response, the mystery of the Church gathered together is made manifest The greetings are derived from the Pauline epistles. Then the priest invites those present to take part in the Act of Penitence and this is concluded with the priests prayer of absolution, which, however, lacks the efficacy of the Sacrament of Penance. From time to time on Sundays, especially in Easter Time, instead of the customary Penitential Act, after the Penitential Act, the Kyrie, eleison, is always begun, unless it has already been part of the Penitential Act
Introductory rites
–
A 15th-century Mass
Introductory rites
–
Depiction of the first Mass in Chile, by Pedro Subercaseaux
Introductory rites
–
Structure of the Roman Rite Mass
Introductory rites
–
High altar of the Capuchin church in
Ostend,
Belgium.
8.
Procession
–
A procession is an organized body of people walking in a formal or ceremonial manner. Processions have in all peoples and at all times been a form of public celebration, as forming an orderly. Connected with the triumph was the pompa circensis, or solemn procession that preceded the games in the circus and it first came into use at the Ludi Romani, when the games were preceded by a great procession from the Capitol to the Circus. The praetor or consul who appeared in the ponipa circensis wore the robes of a triumphing general, there were other local processions connected with the primitive worship of the country people, which remained unchanged, but they were eventually overshadowed by the popular piety of the Church. In this sense it appears to be used by Pope Leo I, as to public processions, these seem to have come into rapid vogue after the recognition of Christianity as the religion of the empire. Those at Jerusalem would seem to have long established when described by the author of the Peregrinatio Sylviae towards the end of the 4th century. Very early were the processions accompanied by hymns and prayers, known as litaniae and it is to such a procession that reference appears to be made in a letter of St Basil, which would thus be the first recorded mention of a public Christian procession. The first mention for the Western Church occurs in St Ambrose, in both these cases the litanies are stated to have been long in use. There is also mention of a procession accompanied by hymns, organized at Constantinople by St John Chrysostom in opposition to a procession of Arians, in Sozomen. In times of calamity litanies were held, in which the people walked in robes of penitence, fasting, barefooted, the cross was carried at the head of the procession and often the gospel and the relics of the saint were carried. So, too, Gregory the Great writes to the Sicilian bishops to hold processions to prevent an invasion of Sicily. A famous instance of these penitential litanies is the litania septiformis ordered by Gregory the Great in the year 590, when Rome had been inundated and pestilence had followed. In this litany seven processions, of clergy, laymen, monks, nuns, matrons, the poor and this litany has often been confused with the litania major, introduced at Rome in 598, but is quite distinct from it. From the time of the emperor Constantine I these processions were of great magnificence, Festivals involving processions were adopted by the Christian Church from the pagan calendar of Rome. The litaniae majores et minores, which are stated by Hermann Usener to have been first instituted by Pope Liberius and it is generally acknowledged that they are the equivalent of the Christian Church of the Roman lustrations of the crops in spring, the Ambarvalia, &c. The litania major, or great procession on St Marks day is shown to both in date and ritual with the Roman Robigalia, which took place ad. The litania major followed the route as far as the Milvian bridge, when it turned off and returned to St Peters. This was already established as a festival by 598, as is shown by a document of Gregory the Great that inculcates the duty of celebrating litaniam
Procession
–
A funeral procession, illustrated in a manuscript of the Hours of the Virgin. Fifteenth century.
British Museum, Add. MS. 27697.
Procession
–
Preparations for
Estonian Song Festival procession by
University of Tartu Folk Art Ensemble. Over 42 000 persons participated in that procession in 2014.
Procession
–
The Petit Doudou actors in the procession of the Golden Car in
Mons (
Belgium)
Procession
–
Royal procession, design from the 14th century.
9.
Penitential Rite
–
In Roman Catholicism and Lutheranism, the Penitential Rite, also known as confession that takes place at the start of each Divine Service or Mass. In the Latin Church of the Catholic Church, the form of the Roman Rite Mass is the Mass of Paul VI. In the ordinary form, the Penitential Act is part of the Introductory Rites and it follows the greeting in the order of Mass. Therefore, I ask blessed Mary, ever virgin, all the angels and saints, and you, my brothers and sisters, to pray for me to the Lord our God. Formula B, ℣, Have mercy on us, Lord. ℟, For we have sinned against you. ℣, Show us, O Lord, your mercy. ℟, formula C, ℣, You were sent to heal the contrite. Lord, have mercy. ℟, Lord, have mercy. ℣, Christ, have mercy. ℟, Christ, have mercy. ℣, You plead for us at the right hand of the Father. Lord, have mercy. ℟, Lord, have mercy, the formula of absolution which concludes all three formulas is, ℣, May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life. ℟, Amen. The Penitential Act is followed by the Kyrie eleison chant, the Gloria, and the Collect, If certain celebrations are combined with Mass, then the Penitential Act and other parts of the Introductory Rites are omitted or performed in a different way. An example is the Mass of Ash Wednesday, in which the Penitential Act is replaced by the blessing and imposition of ashes after the homily. On Sundays, especially in the Season of Easter, in place of the customary Penitential Act, from time to time the Blessing and Sprinkling of Water to recall Baptism may take place. In the Tridentine Mass the Confiteor prayer is part of the Prayers at the Foot of the Altar. ℟, Misereátur tui omnípotens Deus, et dimíssis peccátis tuis, perdúcat te ad vitam ætérnam. ℣, Amen The others then, on their part, recite the Confiteor, replacing vobis fratres with tibi pater and vos fratres with te pater. The pastor and congregation say the Confiteor and the pastor says the Declaration of Grace, the Declaration of Grace is not an absolution. In Lutheran practice, the rite of confession is its own separate service. Pastor, If we say we have no sin, we ourselves. People, But if we confess our sins, God who is faithful and just will forgive our sins, pastor, Let us then confess our sins to God our Father. People, Most merciful God, we confess that we are by nature sinful and we have sinned against you in thought, word, and deed, by what we have done and by what we have left undone. We have not loved You with our whole heart, we have not loved our neighbors as ourselves and we justly deserve Your present and eternal punishment. For the sake of Your Son, Jesus Christ, have mercy on us, forgive us, renew us, and lead us, so that we may delight in Your will and walk in Your ways to the glory of your Holy Name
Penitential Rite
–
Confiteor said by the priest at a
Solemn Mass
10.
Gloria in excelsis Deo
–
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
Gloria in excelsis Deo
–
Angel with the words "Gloria in Excelsis Deo et in terra pax" by
Dalziel Brothers
11.
Liturgy of the Word
–
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
Liturgy of the Word
–
A 15th-century Mass
Liturgy of the Word
–
A priest offering the Mass at the
St Mary's Basilica, Bangalore
Liturgy of the Word
–
Consecration of the host during Mass in the
Grotto of the Annunciation, Nazareth.
12.
Lectionary
–
A lectionary is a book or listing that contains a collection of scripture readings appointed for Christian or Judaic worship on a given day or occasion. There are sub-types such as a gospel lectionary or evangeliary, in addition to these Torah readings, the later Gemara portion of the Talmud also knows of assigned annual readings from the prophets. By the Medieval era the Jewish community had a schedule of scripture readings both from the Torah and the prophets to be read in the synagogue. A sequential selection was read from the Torah, followed by the haftarah – a selection from the books or historical narratives closely linked to the selection from the Torah. Jesus may have read a providentially random reading when he read from Isaiah 61, 1-2, as recorded in Luke 4, 16-21, the early Christians adopted the Jewish custom of reading extracts from the Old Testament on the Sabbath. They soon added extracts from the writings of the Apostles and Evangelists, both Hebrew and Christian lectionaries developed over the centuries. The existence of both one-year and three-year cycles occurs in both Christianity and Judaism, within Christianity, the use of pre-assigned, scheduled readings from the scriptures can be traced back to the early church, and seems to have been inherited from Judaism. Not all of the Christian Church used the same lectionary, and throughout history, until the Second Vatican Council, most Western Christians used a lectionary that repeated on a one-year basis. This annual lectionary provided readings for Sundays and, in those Churches that celebrated the festivals of saints, the Eastern Orthodox Church and many of the Oriental Churches continue to use an annual lectionary. Within Lutheranism there remains a minority of pastors and congregations who use the old one-year lectionary. The Reformed churches divided the Heidelberg Catechism into 52 weekly sections, lectionaries from before the invention of the printing press contribute to understanding the textual history of the Bible. See also List of New Testament lectionaries, the lectionaries are organized into three-year cycles of readings. The years are designated A, B, or C, each yearly cycle begins on the first Sunday of Advent. Year B follows year A, year C follows year B, the Roman Catholic lectionary includes a two-year cycle for the weekday mass readings. Odd-numbered years are Cycle I, even-numbered ones are Cycle II, the weekday lectionary includes a reading from the Old Testament, Acts, Revelation, or the Epistles, a responsorial Psalm, and a reading from one of the Gospels. These readings are generally shorter than those appointed for use on Sundays, the pericopes for the first reading along with the psalms are arranged in a two-year cycle. The Gospels are arranged so that portions of all four are read every year and this weekday lectionary has also been adapted by some denominations with congregations that celebrate daily Eucharistic services. It has been published in the Episcopal Churchs Lesser Feasts and Fasts and this eucharistic lectionary should not be confused with the various Daily Office lectionaries in use in various denominations
Lectionary
–
Page from the 11th century "
Bamberg Apocalypse ", Gospel lectionary. Large decorated initial "C". Text from Matthew 1:18-21 (
Bamberg State Library, Msc.Bibl.140).
Lectionary
–
Portrait of
Rembrandt 's mother reading a lectionary, ca. 1630 (
Rijksmuseum,
Amsterdam).
Lectionary
–
Small portion of a
Coptic lectionary.
13.
Responsorial Psalm
–
The Book of Psalms, commonly referred to simply as Psalms or the Psalms, is the first book of the Ketuvim, the third section of the Hebrew Bible, and a book of the Christian Old Testament. The title is derived from the Greek translation, ψαλμοί psalmoi, meaning instrumental music and, by extension, the book is an anthology of individual psalms, with 150 in the Jewish and Western Christian tradition and more in the Eastern Christian churches. Many of the psalms are linked to the name of David, over a third appear to be musical directions, addressed to the leader or choirmaster, including such statements as with stringed instruments and according to lilies. Others appear to be references to types of composition, such as A psalm and Song. Many superscriptions carry the names of individuals, the most common being of David, others named include Moses, Asaph, the Sons of Korah and Solomon. A natural way of understanding these attributions is as a claim to authorship, Psalms are usually identified by a sequence number, often preceded by the abbreviation Ps. Numbering of the Psalms differs—mostly by one digit, see table—between the Hebrew and it is generally admitted that Pss.9 and 10 were originally a single acrostic poem, they have been wrongly separated by Massorah, rightly united by the Septuagint and Vulgate. On the other hand, Ps.144 is made up of two songs — verses 1–11 and 12–15, Pss.42 and 43 are shown by identity of subject, of metrical structure and of refrain, to be three strophes of one and the same poem. The Hebrew text is correct in counting as one Ps.146, later liturgical usage would seem to have split up these and not a few other psalms. Zenner combines into what he deems were the original choral odes,1,2,3,4,6 +13,9 +10,19,20,21,56 +57,69 +70,114 +115,148,149,150. A choral ode would seem to have been the form of Pss.14 +70. The two strophes and the epode are Ps,14, the two antistrophes are Ps.70. It is noteworthy that, on the breaking up of the ode, each portion crept twice into the Psalter, Ps.14 =53, Ps.70 =40. Other such duplicated psalms are Ps and this loss of the original form of some of the psalms is allowed by the Biblical Commission to have been due to liturgical uses, neglect of copyists, or other causes. The Septuagint bible, present in Eastern Orthodox churches, includes a Psalm 151, Some versions of the Peshitta include Psalms 152–155. There are also the Psalms of Solomon, which are a further 18 psalms of Jewish origin, likely written in Hebrew. These and other indications suggest that the current Western Christian and Jewish collection of 150 psalms were selected from a wider set, gunkel divided the psalms into five primary types, Hymns, songs of praise for Gods work in creation or in history. They typically open with a call to praise, describe the motivation for praise, two sub-categories are enthronement psalms, celebrating the enthronement of Yahweh as king, and Zion psalms, glorifying Mount Zion, Gods dwelling-place in Jerusalem
Responsorial Psalm
–
Tanakh (Judaism)
Responsorial Psalm
–
An 1880
Baxter process illustration of
Psalm 23, from the
Religious Tract Society 's magazine The Sunday at Home.
Responsorial Psalm
–
David Playing the Harp by
Jan de Bray, 1670.
Responsorial Psalm
–
A
Jewish man reads Psalms at the
Western Wall
14.
Profession of faith
–
A creed is a statement of the shared beliefs of a religious community in the form of a fixed formula summarizing core tenets. One of the most widely used creeds in Christianity is the Nicene Creed and it was based on Christian understanding of the Canonical Gospels, the letters of the New Testament and to a lesser extent the Old Testament. Affirmation of this creed, which describes the Trinity, is taken as a fundamental test of orthodoxy for most Christian denominations. The Apostles Creed is also broadly accepted, Some Christian denominations and other groups have rejected the authority of those creeds. Muslims declare the shahada, or testimony, I bear witness there is no god but God. Whether Judaism is creedal has been a point of some controversy, although some say Judaism is noncreedal in nature, others say it recognizes a single creed, the Shema Yisrael, which begins, Hear, O Israel, the LORD our God, the LORD is one. The word creed is particularly used for a statement which is recited as part of liturgy. The term is anglicized from Latin credo I believe, the incipit of the Latin texts of the Apostles Creed, within Evangelicalism, the terms doctrinal statement or doctrinal basis tend to be preferred. Doctrinal statements may include positions on lectionary and translations of the Bible, the term creed is sometimes extended to comparable concepts in non-Christian theologies, thus the Islamic concept of ʿaqīdah is often rendered as creed. Several creeds have originated in Christianity,1 Corinthians 15, 3–7 includes an early creed about Jesus death and resurrection which was probably received by Paul. The antiquity of the creed has been located by most biblical scholars to no more than five years after Jesus death, the Old Roman Creed is an earlier and shorter version of the Apostles Creed. The Apostles Creed is widely used by most Christian denominations for both liturgical and catechetical purposes, the Nicene Creed reflects the concerns of the First Council of Nicaea in 325 which had as their chief purpose to establish what Christians believed. The Chalcedonian Creed was adopted at the Council of Chalcedon in 451 in Asia Minor and it defines that Christ is acknowledged in two natures, which come together into one person and hypostasis. The Athanasian Creed is a Christian statement of belief focusing on Trinitarian doctrine, the Tridentine Creed was initially contained in the papal bull Iniunctum Nobis, issued by Pope Pius IV on November 13,1565. The creed was intended to summarize the teaching of the Council of Trent, the Maasai Creed is a creed composed in 1960 by the Maasai people of East Africa in collaboration with missionaries from the Congregation of the Holy Ghost. The creed attempts to express the essentials of the Christian faith within the Maasai culture, the Credo of the People of God is a profession of faith that Pope Paul VI published with the motu proprio Solemni hac liturgia of 30 June 1968. Pope Paul VI spoke of it as a profession of faith, Protestant denominations are usually associated with confessions of faith, which are similar to creeds but usually longer. By the martyr French Huguenots Jean du Bourdel, Matthieu Verneuil, Pierre Bourdon and André la Fon at the site of Rio de Janeiro, Brazil
Profession of faith
–
Icon depicting
Emperor Constantine (center) and the Fathers of the
First Council of Nicaea (325) as holding the
Niceno-Constantinopolitan Creed of 381
15.
Liturgy of the Eucharist
–
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
Liturgy of the Eucharist
–
A 15th-century Mass
Liturgy of the Eucharist
–
A priest offering the Mass at the
St Mary's Basilica, Bangalore
Liturgy of the Eucharist
–
Consecration of the host during Mass in the
Grotto of the Annunciation, Nazareth.
16.
Offertory
–
The offertory is the part of a Eucharistic service when the bread and wine for use in the service are ceremonially placed on the altar. A collection of alms from the congregation, such as may take place also at non-Eucharistic services, the Eucharistic theology may vary among those Christian denominations that have a liturgical offertory. In the Roman Rite, the preparation of the gifts is used in addition to the term offertory. In the Roman Rite, the offertory is the first part of the Liturgy of the Eucharist, the altar is first prepared by placing on it the corporal, purificator, missal and chalice. The bread and wine, and perhaps other offerings or gifts for the poor or for the Church, are presented by the faithful in a procession to the accompaniment of an offertory chant. The priest places first the bread and then the wine on the altar while saying the prayers, after which he may incense them together with the cross. The priest and the people may also be incensed, after washing his hands at the side of the altar, the priest says the Prayer over the Offerings. This was originally the only said at the offertory of the Roman Rite. There are variations in other rites, for instance, in the Dominican Rite a single prayer is said at the offertory over the bread and wine, which were already been prepared on the altar at an earlier part of the Mass. In the Byzantine Rite, there is a short offertory at the point as in the Roman Rite. A more elaborate ceremonial, the Liturgy of Preparation, takes place before the part of the celebration of the Divine Liturgy. In the Roman Rite, the bringing the gifts is accompanied by the Offertory Chant. In the Tridentine Mass, only the choir sang the refrain alone to an elaborate setting, the priest read the refrain at the beginning of the offertory not only at a Low Mass, which was without singing, but also at a Solemn Mass. The 1662 Book of Common Prayer of the Church of England includes offertory sentences that are to be read at this point, current practice in Anglican churches favours the singing of a congregational hymn or an anthem sung by the choir, and often both. In some churches music at the offertory is provided by an organist, during the offertory or immediately before it, a collection of money or other gifts for the poor or for the Church is taken up. In the Roman Catholic Mass, while these may be brought together with the bread and wine. A collection plate is used near the end of some Protestant worship services, rather than at the offertory, to gather the gifts of the faithful for the support of the church. Saisen - The case in Japan
Offertory
–
Collection bag used in Church of Sweden.
17.
Anaphora (liturgy)
–
The Anaphora is the most solemn part of the Divine Liturgy, or the Holy Sacrifice of the Mass, during which the offerings of bread and wine are consecrated as the body and blood of Christ. This is the name for this part of the Liturgy in Greek-speaking Eastern Christianity. In western Christian traditions which have a comparable rite, the Anaphora is more called the Eucharistic Prayer. When the Roman Rite of the Catholic Church had a single Eucharistic Prayer it was referred to as the Canon of the Mass, Anaphora is a Greek word meaning a carrying back or a carrying up, and so an offering. Classic call and response ties together the response of the priest, then the priest exhorts those participating in the liturgy to lift up their hearts. When they express their agreement, he introduces the great theme of thanksgiving, in Greek εὐχαριστία, saying. It can be short or resume the great theme of thanksgiving, giving ground for the following requests. Institution narrative, is an account of the Last Supper, in which are pronounced the Words of Institution spoken by Jesus Christ, changing the bread and wine into his Body and Blood. Anamnesis, is the statement in which the Church refers to the character of the Eucharist itself and/or to the Passion, Resurrection and Ascension of Christ. Oblation, is the offering to the Lord of the sacrifice of the Eucharistic bread and wine and of the prayers, in this section there is usually the request to God to grant to the believers the same glory given to Mary and to the saints. An Epiclesis can be found before the Institution narrative in the Alexandrian Rite, sometime, particularly in the past, in both East and West the main celebrant said a part of his prayers inaudibly or covered by the choir. The Eastern Rites know many anaphoras, but each of them is almost completely invariable, on the contrary the Western Church had for centuries only one anaphora, the Roman Canon, but it has variable parts according to the liturgical year, mainly the Preface. In other Latin rites, as in the Mozarabic Rite or the Gallican rite also the post-sanctus and the prayer after the Institution narrative till the doxology are completely variable. Many ancient texts of anaphoras have survived, and even if no more in use, they are useful to trace the history of the anaphoras, most of these texts became parts of anaphoras still in use. John Chrysostom, through the lost Greek version of the Anaphora of the Twelve Apostles, the present Byzantine text of the Anaphora included in the Liturgy of Saint Basil is the final development of this anaphoric family. In the East the more ancient text is probably the ancient form of the Anaphora of Addai and Mari, followed by the Maronite Third Anaphora of St. Peter, another important source is the anaphora described in the Mystagogical Cathecheses of Theodore of Mopsuestia. Before the reform of the Catholic Mass undertaken in 1969 the only used in the Roman Rite was the Roman Canon. For the history of the Roman Canon see also articles Canon of the Mass, Pre-Tridentine Mass and Tridentine Mass
Anaphora (liturgy)
–
8th century
Gelasian Sacramentary
Anaphora (liturgy)
–
Anaphora in the
Byzantine Rite
18.
Mass (liturgy)
–
Mass often refers to the entire church service in general, but is specifically the sacrament of the Eucharist. The term mass is called in the Catholic Church, Western Rite Orthodox churches and many Old Catholic, Anglican, as well as some Lutheran churches. Some Protestants employ terms such as Divine Service or service of worship, the English noun mass is derived from Middle Latin missa. The Latin word was adopted in Old English as mæsse, and was sometimes glossed as sendnes, the Latin term missa itself was in use by the 6th century. It is most likely derived from the concluding formula Ite, missa est, historically, however, there have been other explanations of the noun missa, i. e. as not derived from the formula ite, missa est. Already Du Cange reports various opinions on the origin of the noun missa mass, including the derivation from Hebrew matzah, here attributed to Caesar Baronius. The Hebrew derivation is learned speculation from 16th-century philology, medieval authorities did derive the noun missa from the verb mittere, but not in connection with the formula ite, missa est. Thus, De divinis officiis explains the word as a mittendo, quod nos mittat ad Deo, the Catholic Church sees the Mass or Eucharist as the source and summit of the Christian life, to which the other sacraments are oriented. The Catholic Church believes that the Mass is exactly the same sacrifice that Jesus Christ offered on the Cross at Calvary, after making the sign of the cross and greeting the people liturgically, he begins the Act of Penitence. This concludes with the prayer of absolution, which, however. The Kyrie, eleison, is sung or said, followed by the Gloria in excelsis Deo, the Introductory Rites are brought to a close by the Collect Prayer. On Sundays and solemnities, three Scripture readings are given, on other days there are only two. If there are three readings, the first is from the Old Testament, or the Acts of the Apostles during Eastertide, the first reading is followed by a psalm, either sung responsorially or recited. The second reading is from the New Testament, typically one of the Pauline epistles. A Gospel Acclamation is then sung as the Book of the Gospels is processed, sometimes with incense and candles, the final reading and high point of the Liturgy of the Word is the proclamation of the Gospel by the deacon or priest. At least on Sundays and Holy Days of Obligation, a homily, finally, the Creed is professed on Sundays and solemnities, and it is desirable that in Masses celebrated with the people the Universal Prayer or Prayer of the Faithful should usually follow. The congregation responds, May the Lord accept the sacrifice at your hands, for the praise and glory of his name, for our good, the priest then pronounces the variable prayer over the gifts. The Eucharistic Prayer, the centre and high point of the entire celebration, the priest continues with one of many Eucharistic Prayer thanksgiving prefaces, which lead to the reciting of the Sanctus acclamation
Mass (liturgy)
–
A 15th-century Mass
Mass (liturgy)
–
A priest offering the Mass at the
St Mary's Basilica, Bangalore
Mass (liturgy)
–
Consecration of the host during Mass in the
Grotto of the Annunciation, Nazareth.
19.
Ite, missa est
–
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
Ite, missa est
–
"Ite, missa est" sung by the
deacon at a
Solemn Mass.
20.
Santa Cecilia in Trastevere
–
Santa Cecilia in Trastevere is a 5th-century church in Rome, Italy, in the Trastevere rione, devoted to the Roman martyr Saint Cecilia. The first church on site was founded probably in the 3rd century, by Pope Urban I, it was devoted to the young Roman woman Cecilia. Tradition holds that the church was built over the house of the saint, the baptistery associated with this church, together with the remains of a Roman house of the early Empire, was found during some excavations under the Chapel of the Relics. By the late century, at the Synod of 499 of Pope Symmachus. On 22 November 545, Pope Vigilius was celebrating the Feast of the saint in the church, Pope Paschal I rebuilt the church in 822, and moved here the relics of St Cecilia from the Catacombs of St Calixtus. More restorations followed in the 18th century, the Cardinal priest who is currently assigned to the Titulus S. Caeciliae is Gualtiero Bassetti. Since 1527, a community of Benedictine nuns has lived in the next to Santa Cecilia. The inscriptions found in Santa Cecilia, a valuable source illustrating the history of the church, have collected and published by Vincenzo Forcella. The church has a built in 1725 by Ferdinando Fuga, which incloses a courtyard decorated with ancient mosaics, columns. Its decoration includes the coat of arms and the dedication to the cardinal who paid for the facade. The Gothic ciborium is surrounded by four marble columns white and black, decorated with statuettes of angels, saints, prophets, the apse has remains of 9th century mosaics depicting the Redeemer with Saints Paul, Cecilia, Paschal I, Peter, Valerian, and Agatha. The ceiling of Cappella dei Ponziani was decorated God the Father with evangelists by Antonio del Massaro, the Cappella delle Reliquie was frescoed and provided with an altarpiece by Luigi Vanvitelli. The nave is frescoed with the Apotheosis of Santa Cecilia by Sebastiano Conca, the church contains two altarpieces by Guido Reni, Saints Valerian and Cecilia and a Decapitation of Saint Cecilia. Among the most remarkable works is the graphic altar sculpture of St. Cecilia by the late-Renaissance sculptor Stefano Maderno. The pavement in front of the statue encloses a marble slab with Madernos sworn statement that he has recorded the body as he saw it when the tomb was opened in 1599, the statue depicts the three axe strokes described in the 5th-century account of her martyrdom. It also is meant to underscore the incorruptibility of her cadaver and this statue could be conceived as proto-Baroque, since it depicts no idealized moment or person, but a theatric scene, a naturalistic representation of a dead or dying saint. It is striking, because it precedes by decades the similar high-Baroque sculptures of Gian Lorenzo Bernini, the Crypt is also noteworthy, decorated with cosmatesque styles, containing the relics of St. Cecilia and her husband St. Valerian. In the apse of the Crypt there are remains of an altar whose inscription indicates that it was dedicated by Pope Gregory VII on 3 June 1080, • Henry James, Roderick Hudson Jacobus Laderchius, S. Cæciliæ virg
Santa Cecilia in Trastevere
–
Chapel Interior at Night.
Santa Cecilia in Trastevere
–
Facade of Santa Cecilia, a 1725 project by
Ferdinando Fuga, with the 12th century belltower.
Santa Cecilia in Trastevere
–
The Last Judgment (detail of the apostles), by
Pietro Cavallini (1295-1300).
Santa Cecilia in Trastevere
–
Ciborium attributed to
Arnolfo di Cambio.
21.
Rome
–
Rome is a special comune and the capital of Italy. Rome also serves as the capital of the Lazio region, with 2,873,598 residents in 1,285 km2, it is also the countrys largest and most populated comune and fourth-most populous city in the European Union by population within city limits. It is the center of the Metropolitan City of Rome, which has a population of 4.3 million residents, the city is located in the central-western portion of the Italian Peninsula, within Lazio, along the shores of the Tiber. Romes history spans more than 2,500 years, while Roman mythology dates the founding of Rome at only around 753 BC, the site has been inhabited for much longer, making it one of the oldest continuously occupied sites in Europe. The citys early population originated from a mix of Latins, Etruscans and it was first called The Eternal City by the Roman poet Tibullus in the 1st century BC, and the expression was also taken up by Ovid, Virgil, and Livy. Rome is also called the Caput Mundi, due to that, Rome became first one of the major centres of the Italian Renaissance, and then the birthplace of both the Baroque style and Neoclassicism. Famous artists, painters, sculptors and architects made Rome the centre of their activity, in 1871 Rome became the capital of the Kingdom of Italy, and in 1946 that of the Italian Republic. Rome has the status of a global city, Rome ranked in 2014 as the 14th-most-visited city in the world, 3rd most visited in the European Union, and the most popular tourist attraction in Italy. Its historic centre is listed by UNESCO as a World Heritage Site, monuments and museums such as the Vatican Museums and the Colosseum are among the worlds most visited tourist destinations with both locations receiving millions of tourists a year. Rome hosted the 1960 Summer Olympics and is the seat of United Nations Food, however, it is a possibility that the name Romulus was actually derived from Rome itself. As early as the 4th century, there have been alternate theories proposed on the origin of the name Roma. There is archaeological evidence of occupation of the Rome area from approximately 14,000 years ago. Evidence of stone tools, pottery and stone weapons attest to about 10,000 years of human presence, several excavations support the view that Rome grew from pastoral settlements on the Palatine Hill built above the area of the future Roman Forum. Between the end of the age and the beginning of the Iron age. However, none of them had yet an urban quality, nowadays, there is a wide consensus that the city was gradually born through the aggregation of several villages around the largest one, placed above the Palatine. All these happenings, which according to the excavations took place more or less around the mid of the 8th century BC. Despite recent excavations at the Palatine hill, the view that Rome has been indeed founded with an act of will as the legend suggests in the middle of the 8th century BC remains a fringe hypothesis. Traditional stories handed down by the ancient Romans themselves explain the earliest history of their city in terms of legend and myth
Rome
Rome
Rome
Rome
22.
Latin liturgical rites
–
Latin liturgical rites are the Catholic liturgical rites used within the Latin Church. The Latin rites were for centuries no less numerous than the liturgical rites of the Eastern autonomous particular Churches. Their number is now much reduced, in the aftermath of the Council of Trent, in 1568 and 1570 Pope Pius V suppressed the Breviaries and Missals that could not be shown to have an antiquity of at least two centuries. Many local rites that remained even after this decree were abandoned voluntarily, especially in the 19th century. The Roman Rite is by far the most widely used, like other liturgical rites, it developed over time, with newer forms replacing the older. It underwent many changes in the first millennium and a half of its existence, the forms that Pope Pius V, as requested by the Council of Trent, established in the 1560s and 1570s underwent repeated minor variations in the centuries immediately following. Each new typical edition of the Roman Missal and of the liturgical books superseded the previous one. The 20th century saw profound changes. Pope Pius X radically rearranged the Psalter of the Breviary and altered the rubrics of the Mass, later Popes continued to make such changes, beginning with Pope Pius XII, who significantly revised the Holy Week ceremonies and certain other aspects of the Roman Missal in 1955. The Second Vatican Council was followed by a revision of the rites of all the Roman Rite sacraments. As before, each new edition of an official liturgical book supersedes the previous one. Thus, the 1970 Roman Missal, which superseded the 1962 edition, was superseded by the edition of 1975, the 2002 edition in turn supersedes the 1975 edition both in Latin and, as official translations into each language appear, also in the vernacular languages. Under the terms of Summorum Pontificum by Pope Benedict XVI, the Mass of Paul VI is known as the Ordinary Form of the Roman Rite. The Tridentine Mass, as in the 1962 Roman Missal, is authorized for use as an extraordinary form of the Roman Rite under the conditions indicated in the document Summorum Pontificum. The Anglican Use is a use of the Roman Rite, during the Liturgy of the Eucharist, especially the Eucharistic Prayer, it is closest to the Roman Rite, while it differs more during the Liturgy of the Word and the Penitential Rite. The language used, which differs from that of the ICEL translation of the Roman Rite of Mass, is based upon the Book of Common Prayer, most Anglican Use parishes use the Book of Divine Worship, an adaptation of the Book of Common Prayer. The Anglican Use is permitted under the United States Pastoral Provision of 1980 in several parishes of that country that have left the Episcopal Church. The same Pastoral Provision also permits, as an exception and on a case by case basis, on 9 November 2009, Pope Benedict XVI established provisions for the setting up of personal ordinariates for Anglicans who join the church
Latin liturgical rites
–
History
23.
Latin Church
–
The Latin Church, commonly called Roman Catholic Church, sometimes Western Church, is the largest autonomous particular church sui iuris within the Catholic Church, applying Latin liturgical rites. There are 24 such sui iuris particular churches within the Catholic Church, all the other particular churches sui iuris, of which there are 23, originated farther east and are, therefore, collectively known as the Eastern Catholic Churches. Because of the migrations, members of all of these particular churches sui iuris are no longer confined to their areas of origin. A person is a member of or belongs to a particular church, a person also inherits or is of, a particular patrimony or rite. Since the rite has liturgical, theological, spiritual and disciplinary elements, Particular churches that inherit and perpetuate a particular patrimony are identified by metonymy with that patrimony. Accordingly, rite has been defined as a division of the Christian church using a distinctive liturgy, is considered equal to the Latin rite within the Church. It thus used the rite as a technical designation of what may now be called a particular church. Church or rite is used as a single heading in the United States Library of Congress classification of works. The last known use was Pope Pius XII in Humani generis who taught that the Mystical Body of Christ and the Roman Catholic Church are one. Most ecclesiologists - experts in the theology of the Church itself - instead use Roman Catholic to refer exclusively to the Latin Church. The reasons for this are that each of the 24 Catholic Churches sui iuris have a modifier - Maronite, Ukrainian, Roman, etc. - and that Latin and Roman are virtually interchangeable. Further, as Adrian Fortescue noted in his article in the 1910 Catholic Encyclopedia, today, the most common Latin liturgical rites are the Roman Rite, the Ambrosian Rite, the Mozarabic Rite, and variations of the Roman Rite. The 23 Eastern Catholic Churches share five families of liturgical rites, the Latin liturgical rites, like the Armenian, are used only in a single sui iuris particular church. In the Eastern Churches these sacraments are usually administered immediately after baptism, celibacy, as a consequence of the duty to observe perfect continence, is obligatory for priests in the Latin Church. Rare exceptions are permitted for men who, after ministering as clergy in other churches and this contrasts with the discipline in most Eastern Catholic Churches. In the Latin Church, a man may not be admitted even to the diaconate unless he is legitimately destined to remain a deacon. Marriage after ordination is not possible, and attempting it can result in canonical penalties, Latin Mass Church of Rome Particular church General Roman Calendar Eastern Catholic Churches Catholic Encyclopedia, Latin Church
Latin Church
–
St. Peter's Basilica, burial place of
Saint Peter
Latin Church
–
St. Peter's Basilica,
Vatican City
24.
Council of Trent
–
The Council of Trent, held between 1545 and 1563 in Trento and Bologna, northern Italy, was one of the Roman Catholic Churchs most important ecumenical councils. Prompted by the Protestant Reformation, it has described as the embodiment of the Counter-Reformation. Four hundred years later, when Pope John XXIII initiated preparations for the Second Vatican Council, he affirmed the decrees it had issued, What was, still is. These addressed a range of subjects, including scripture, the Biblical canon, sacred tradition, original sin, justification, salvation, the sacraments, the Mass. The Council met for twenty-five sessions between 13 December 1545 and 4 December 1563, all in Trento, apart from the ninth to eleventh sessions held in Bologna during 1547, the consequences of the Council were also significant as regards the Churchs liturgy and practices. During its deliberations, the Council made the Vulgate the official example of the Biblical canon and commissioned the creation of a standard version, although this was not achieved until the 1590s. These, in turn, led to the codification of the Tridentine Mass, more than three hundred years passed until the next ecumenical council, the First Vatican Council, was convened in 1869. A few months later, on 31 October 1517, Martin Luther issued his 95 Theses in Wittenberg, after the Pope condemned in Exsurge Domine fifty-two of Luthers theses as heresy, German opinion considered a council the best method to reconcile existing differences. German Catholics, diminished in number, hoped for a council to clarify matters. Under Pope Clement VII, troops of the Catholic Holy Roman Emperor Charles V sacked Papal Rome in 1527, raping, killing, burning, stealing, saint Peters Basilica and the Sistine Chapel were used for horses. This, together with the Pontiffs ambivalence between France and Germany, led to his hesitation, Charles V strongly favoured a council, but needed the support of King Francis I of France, who attacked him militarily. This proposal met the opposition of the Pope for it gave recognition to Protestants, faced with a Turkish attack, Charles held the support of the Protestant German rulers, all of whom delayed the opening of the Council of Trent. In reply to the Papal bull Exsurge Domine of Pope Leo X, Martin Luther burned the document, in 1522 German diets joined in the appeal, with Charles V seconding and pressing for a council as a means of reunifying the Church and settling the Reformation controversies. Pope Clement VII was vehemently against the idea of a council, after Pope Pius II, in his bull Execrabilis and his reply to the University of Cologne, set aside the theory of the supremacy of general councils laid down by the Council of Constance. Pope Paul III, seeing that the Protestant Reformation was no longer confined to a few preachers, yet when he proposed the idea to his cardinals, it was almost unanimously opposed. Nonetheless, he sent nuncios throughout Europe to propose the idea, Paul III issued a decree for a general council to be held in Mantua, Italy, to begin on 23 May 1537. Martin Luther wrote the Smalcald Articles in preparation for the general council, the Smalcald Articles were designed to sharply define where the Lutherans could and could not compromise. The council was ordered by the Emperor and Pope Paul III to convene in Mantua on 23 May 1537 and it failed to convene after another war broke out between France and Charles V, resulting in a non-attendance of French prelates
Council of Trent
–
The Council of Trent meeting in
Santa Maria Maggiore church,
Trento (Trent). (Artist unknown; painted late 17th century.)
Council of Trent
–
Pope Paul III, convener of the Council of Trent.
Council of Trent
–
The Council, depicted by
Pasquale Cati (Cati da Iesi)
25.
Second Vatican Council
–
The Second Vatican Council, fully the Second Vatican Ecumenical Council and informally known as Vatican II, addressed relations between the Catholic Church and the modern world. It was the twenty-first and most recent ecumenical council of the Catholic Church, many of these changes remain divisive among the Catholic faithful. At the same time, the worlds bishops faced challenges driven by political, social, economic, some of these bishops sought new ways of addressing those challenges. The First Vatican Council had been nearly a century before but had been cut short when the Italian Army entered the city of Rome at the end of Italian unification. Pope John XXIII, however, gave notice of his intention to convene the Council on 25 January 1959 and this sudden announcement, which caught the Curia by surprise, caused little initial official comment from Church insiders. In various discussions before the Council actually convened, John XXIII often said that it was time to open the windows and he invited other Christians outside the Catholic Church to send observers to the Council. Acceptances came from both the Eastern Orthodox Church and Protestant denominations as internal observers, but these observers did not cast votes in the approbation of the conciliar documents. Pope John XXIIIs announcement on 25 January 1959 of his intention to call a general council came as an even to the cardinals present. The Pontiff pre-announced the council under a full moon when the faithful with their candlelights gathered in St. Peters square, after which, he instructed the people to go back home and give their children a kiss of goodnight, from the Pope himself. He had tested the idea only ten days before one of them, his Cardinal Secretary of State Domenico Tardini. Although the Pope later said the idea came to him in a flash in his conversation with Tardini, two cardinals had earlier attempted to interest him in the idea. They were two of the most conservative, Ernesto Ruffini and Alfredo Ottaviani, who had already in 1948 proposed the idea to Pope Pius XII and who put it before John XXIII on 27 October 1958. These groups, composed mostly of members of the Roman Curia, produced 987 proposed constituting sessions, attendance varied in later sessions from 2,100 to over 2,300. In addition, a number of periti were available for theological consultation—a group that turned out to have a major influence as the council went forward. Seventeen Orthodox Churches and Protestant denominations sent observers, more than three dozen representatives of other Christian communities were present at the opening session, and the number grew to nearly 100 by the end of the 4th Council Sessions. Pope John XXIII opened the Council on 11 October 1962 in a public session, what is needed is that this certain and immutable doctrine, to which the faithful owe obedience, be studied afresh and reformulated in contemporary terms. For this deposit of faith, or truths which are contained in our time-honored teaching is one thing, roncalli, Angelo Giuseppe, Opening address, Council, Rome, IT.13 October 1962 marked the initial working session of the Council. That days agenda included the election for members of the ten conciliar commissions, each would have sixteen elected and eight appointed members, and were expected to do most of the work of the Council
Second Vatican Council
–
Saint Peter's Basilica Venue of the Second Vatican Council
Second Vatican Council
–
The interior of Saint Peter's Basilica. Prior to these years, the basilica was illuminated using
beeswax candles, suspended on high
chandeliers.
Second Vatican Council
–
A
Catholic priest celebrating
Tridentine Mass, the form of the Mass prevalent before the Council, during the elevation of the chalice after the consecration.
26.
Eucharist
–
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
Eucharist
–
The Eucharist has been a key theme in the depictions of the
Last Supper in Christian art, as in this 16th-century
Juan de Juanes painting.
Eucharist
–
A
Kremikovtsi Monastery fresco (15th century) depicting the
Last Supper celebrated by Jesus and his disciples. The early Christians too would have celebrated this meal to commemorate Jesus' death and subsequent resurrection.
Eucharist
–
Christ with the Eucharist,
Vicente Juan Masip, 16th century.
27.
Pre-Tridentine Mass
–
Outside of Rome in the period before 1570, many other liturgical rites were in use, not only in Eastern Christianity, but also in the West. Some of the Western rites, such as the Mozarabic Rite, were unrelated to the Roman Rite that Pope Pius V revised and ordered to be adopted generally, but even the areas that at one time or another had accepted the Roman rite had soon introduced changes and additions. As a result, every province and almost every diocese had its local use, such as the Use of Sarum, the Use of York. In France there were traces of the Gallican Rite. For that reason, this article only the liturgy of the Mass as celebrated in Rome. In chapter 65, Justin Martyr says that the kiss of peace was given before the bread, the descriptions of the Mass liturgy in Rome by Hippolytus and Novatian are similar to Justins. It is unclear when the language of the changed from Greek to Latin. Pope Victor I, may have been the first to use Latin in the liturgy in Rome, others think Latin was finally adopted nearly a century later. The change was gradual, with both languages being used for a while. Pope Gregory I made a revision of the liturgy of the Mass, removing many things, changing a few, adding some, as his biographer, John the Deacon. He is credited with adding the words diesque nostros in tua pace disponas to the Hanc igitur, towards the end of the eighth century Charlemagne ordered the Roman rite of Mass to be used throughout his domains. Gallican influence is responsible for the introduction into the Roman rite of dramatic and symbolic such as the blessing of candles, ashes, palms. The recitation of the Credo after the Gospel is attributed to the influence of Emperor Henry II, Gallican influence explains the practice of incensing persons, introduced in the eleventh or twelfth century, before that time incense was burned only during processions. Private prayers for the priest to say before Communion were another novelty and these were produced in Milan, Venice, Paris and Lyon. Local Missals, such as the Parisian Missal, of which at least 16 printed editions appeared between 1481 and 1738, showed more important differences, source, Hoppin, Richard, Medieval Music, New York, Norton, pp.119,122. Roman Catholic Church Eucharist The Mass Tridentine Mass Mass of Paul VI Roman Missal Sarum rite Missale Aboense Use of York Stowe Missal Durham Rite Sodi, Manlio, Triacca, Achille Maria, atchley, E. G. Ordo Romanus Primus, Archive. Davies, Michael, A Short History of the Roman Mass, Sure server, based on Adrian Fortescues The Mass, father Adrian Fortescue, Liturgy of the Mass, Catholic Encyclopedia, New York, Robert Appleton by a renowned liturgist. Duchesne, Louis, McClure, ML, ed. Christian Worship, Its Origin and Evolution, tracts on the Mass, includes two variants of the Ordinary of the Sarum Mass and a Pre-Tridentine variant of the Curial Use of the Roman Mass
Pre-Tridentine Mass
–
A Pontifical Sung Mass at the close of the Middle Ages or early Renaissance (15th century)
28.
Tridentine Mass
–
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
Tridentine Mass
–
Elevation of the chalice after the consecration during a
Solemn Mass.
Tridentine Mass
–
A pre-1969 Roman Rite
high altar decorated with
reredos and fixed on a three step platform, at which the
Prayers at the Foot of the Altar are said. Leaning against the
Tabernacle and two of the candlesticks are
altar cards to remind the celebrant of the words when he is away from the missal
Tridentine Mass
–
Missale Romanum in
Croatian Glagolitic script printed in 1483
Tridentine Mass
–
Altar of
Santa Cecilia in Trastevere, as arranged in 1700: one of many churches in Rome whose altar, placed at the western end of the church, was positioned so that the priest necessarily faced east, and so towards the people, when celebrating Mass
29.
Mass of Paul VI
–
It is now the ordinary or standard form of the Roman Rite Mass. In its official documents, the Church identifies the forms of the Roman Rite Mass by the editions of the Roman Missal used in celebrating them. Thus, in his motu proprio Summorum Pontificum of 7 July 2007, the names Mass of Paul VI and Pauline Mass are equivalent to this. In advance of the 1969 decision on the form of the revision of the liturgy, the section containing the unvarying part of the Mass is called Ordo Missae since at least 1634. In a speech he gave in 1976, Pope Paul VI unremarkably referred to this section as novus Ordo Missae. Later, some began to use Novus Ordo Missae, or simply Novus Ordo, traditionalist Catholics often use it in a pejorative manner, and sometimes employ it as a blanket condemnatory term for the present-day Church. However, Novus Ordo appears in no official Church document as a term for the form of the Roman Rite Mass. The current official text of the Mass of Paul VI in Latin is the typical edition of the revised Roman Missal, published in 2002 and reprinted with corrections. Translations into the languages have appeared, the English translation was promulgated in 2010 and was used progressively from September 2011. Two earlier typical editions of the revised Missal were issued in 1970 and 1975, for details of the Order of Mass in the Mass of Paul VI, see Mass. It envisaged only minor reforms of the liturgy itself, the most important changes it sought affected the calendar and it also focused on promoting Gregorian Chant. By the 1920s, the Liturgical Movement still did not advocate a revision of the rite of Mass. The priest reciting many of the most important prayers inaudibly, duplications such as the second Confiteor. Another objective of the Movement was the introduction of the vernacular language and this, it was believed, would assist the congregations spiritual development by enabling them to participate in the celebration of Mass with understanding. He granted permission for the use of languages in the renewal of baptismal promises in the Easter Vigil service. In section 4 of Mediator Dei, Pope Pius XII praised the work of these scholars, for instance, the general intercessions or prayer of the faithful, of which a slight trace remained in the isolated single word Oremus, had not been restored to the Mass liturgy. The Roman Missal was revised on a number of occasions after 1570, after only 34 years, Pope Clement VIII made a general revision, other Popes added new feasts or made other minor adjustments. It was not until the twentieth century, however, that began on a more radical rewriting
Mass of Paul VI
–
Mass celebrated at the Grotto at
Lourdes, 28 July 2006. The principal celebrant displays the chalice immediately after its consecration.
Mass of Paul VI
–
Altar of
Santa Cecilia in Trastevere, as arranged in 1700. It is one of many churches in Rome whose altar, placed at the western end of the church, was positioned so that the priest necessarily faced east, and so towards the people, when celebrating Mass. The first Roman churches all had the entrance to the east.
30.
Ordinary form
–
It is now the ordinary or standard form of the Roman Rite Mass. In its official documents, the Church identifies the forms of the Roman Rite Mass by the editions of the Roman Missal used in celebrating them. Thus, in his motu proprio Summorum Pontificum of 7 July 2007, the names Mass of Paul VI and Pauline Mass are equivalent to this. In advance of the 1969 decision on the form of the revision of the liturgy, the section containing the unvarying part of the Mass is called Ordo Missae since at least 1634. In a speech he gave in 1976, Pope Paul VI unremarkably referred to this section as novus Ordo Missae. Later, some began to use Novus Ordo Missae, or simply Novus Ordo, traditionalist Catholics often use it in a pejorative manner, and sometimes employ it as a blanket condemnatory term for the present-day Church. However, Novus Ordo appears in no official Church document as a term for the form of the Roman Rite Mass. The current official text of the Mass of Paul VI in Latin is the typical edition of the revised Roman Missal, published in 2002 and reprinted with corrections. Translations into the languages have appeared, the English translation was promulgated in 2010 and was used progressively from September 2011. Two earlier typical editions of the revised Missal were issued in 1970 and 1975, for details of the Order of Mass in the Mass of Paul VI, see Mass. It envisaged only minor reforms of the liturgy itself, the most important changes it sought affected the calendar and it also focused on promoting Gregorian Chant. By the 1920s, the Liturgical Movement still did not advocate a revision of the rite of Mass. The priest reciting many of the most important prayers inaudibly, duplications such as the second Confiteor. Another objective of the Movement was the introduction of the vernacular language and this, it was believed, would assist the congregations spiritual development by enabling them to participate in the celebration of Mass with understanding. He granted permission for the use of languages in the renewal of baptismal promises in the Easter Vigil service. In section 4 of Mediator Dei, Pope Pius XII praised the work of these scholars, for instance, the general intercessions or prayer of the faithful, of which a slight trace remained in the isolated single word Oremus, had not been restored to the Mass liturgy. The Roman Missal was revised on a number of occasions after 1570, after only 34 years, Pope Clement VIII made a general revision, other Popes added new feasts or made other minor adjustments. It was not until the twentieth century, however, that began on a more radical rewriting
Ordinary form
–
Mass celebrated at the Grotto at
Lourdes, 28 July 2006. The principal celebrant displays the chalice immediately after its consecration.
Ordinary form
–
Altar of
Santa Cecilia in Trastevere, as arranged in 1700. It is one of many churches in Rome whose altar, placed at the western end of the church, was positioned so that the priest necessarily faced east, and so towards the people, when celebrating Mass. The first Roman churches all had the entrance to the east.
31.
Extraordinary form
–
The full text of Article 1 of the motu proprio is, Art 1. The Roman Missal promulgated by Pope Paul VI is the expression of the lex orandi of the Catholic Church of the Latin rite. These two expressions of the Churchs lex orandi will in no way lead to a division in the Churchs lex credendi and it is not appropriate to speak of these two versions of the Roman Missal as if they were two Rites. Rather, it is a matter of a use of one. At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the use of the earlier Missal. The Extraordinary Form of the Mass - Explained Summorum Pontificum Tridentine Mass
Extraordinary form
–
"
Ite missa est " sung by the
deacon at a
Solemn Mass.
32.
Summorum Pontificum
–
The document, dated 7 July 2007 and in force since 14 September 2007, was released along with a letter in which Pope Benedict explained his reasons for issuing it. The document replaced the motu proprio Ecclesia Dei of 1988, which allowed individual bishops to establish places where Mass could be using the 1962 Missal. As is customary for papal documents, the motu proprio is referred to by its incipit, Supreme Pontiff is a title of the popes, and the opening sentence states that it has always been a concern of the Supreme Pontiffs that the Church should offer fitting worship to God. Pope Benedict XVI released the document after much reflection, numerous consultations, in article 1 of the document, he spoke of the typical edition of the Roman Missal, which was promulgated by Blessed John XXIII in 1962, as never abrogated. In the letter he specified this as never juridically abrogated, for such a celebration with either Missal, the priest needs no permission from the Apostolic See or from his own Ordinary. g. He also allowed bishops, on the condition, to use the earlier Pontifical in administering Confirmation. Bishops may establish personal parishes or appoint chaplains for administering the sacraments according to the old form, the Pontifical Commission Ecclesia Dei, whose role the document confirmed, was given authority to ensure observance of the rules laid down in the document. Stable groups of the mentioned in article 5 whose parish priest does not grant them their request should inform the diocesan bishop. If he does not wish to do so, they should inform the Pontifical Commission and he recognised that there have been exaggerations and at times social aspects unduly linked to the attitude of the faithful attached to the ancient Latin liturgical tradition. This will bring out the spiritual richness and the depth of this Missal. Benedict cited interior reconciliation in the heart of the Church as a reason for the motu proprio. Traditionalist groups, such as the Society of St, the total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness. Thus, while opening the door to the Tridentine Mass, the Pope expects the SSPX to acknowledge the legitimacy of the Mass of Paul VI, SSPX Superior General, Bishop Fellay wrote, The letter which accompanies the Motu Proprio does not hide however the difficulties that still remain. Fellay then stated that the Society is eager after the decree of excommunication which still affects its bishops has been withdrawn—to consider more serenely the disputed doctrinal issues, the Pope stressed, There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, what earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer and he continued by demanding recognition also of the value and holiness of celebration according to the new books. For such a celebration with either Missal, the priest need no permission from the Apostolic See or from his own Ordinary, the celebrations of Mass mentioned above. May be attended also by members of the lay faithful who spontaneously request to do so, in churches other than parish or conventual churches, it is for the rector of the church to grant the above permission
Summorum Pontificum
–
Low Mass celebrated at the
Chapel of the Dawn Gate in
Wilno (Vilnius). Interior in 1864
Summorum Pontificum
–
A pre-1969 Latin Rite altar with
reredos. A main altar was usually preceded by three steps, below which were said the Prayers at the Foot of the Altar. Side altars usually had only one step.
Summorum Pontificum
–
Biography
33.
Body of Christ
–
It may also refer to Christs post-resurrection body in Heaven. There are significant differences in how Christians understand the term as used by Christ at the Last Supper, for some it may be symbolic, for others it becomes a more literal or mystical understanding. As used by Saint Paul in the Pauline epistles it refers to the Christian Church as a group of believers, the Church teachings refer to this change as one of the substance or transubstantiation. It rejects the term consubstantiation, which suggests that the substance or reality of the remains after the consecration. At the same time, the Church holds that all that can be examined directly or by scientific investigation – what in philosophy are called the accidents – remains quite unchanged. In the Roman Rite, the priest or other minister who gives the consecrated host to a communicant says, The body of Christ, indicating what is held to be the reality of what is given. Since the consecrated bread is believed to be the body of Christ and sacred and this is primarily for the purpose of taking Communion to the sick, but also to serve as a focal point for private devotion and prayer. On appropriate occasions, there may be public Eucharistic adoration, the Eastern Orthodox Church also believes that the Eucharistic elements of bread and wine become the actual body and blood of Christ. Historically, various Protestant theologians expressed different opinions regarding the Eucharist, in contrast to Zwingli, Martin Luther reasoned that because divinity involves omnipresence, the body of Christ can be present in the Eucharist because of its participation in the divine nature. A long debate took place between Luther and Zwingli on the issue of omnipresence, with providing a variety of theological and biblical arguments to support his view. In current Lutheran teachings, the Body of Christ is used in a similar form to the Catholic teachings. For the Lutheran, the Body of Christ is the title of the bread in the Eucharist. It is also said in the Words of Institution – see Luthers Small Catechism, a similar teaching is taught in various Methodist churches. John Calvin disagreed with Luthers reasoning about omnipresence and, like Zwingli, Calvin stated that Christs body was present in the first Eucharist during the Last Supper, but was thereafter in heaven. Melanchton was accused of supporting Calvin, and the debates between the various groups eventually caused a rift between the followers of Luther and Zwingli. For as the body is one, and hath many members, for by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit. For the body is not one member, but many, —1 Corinthians 12, 12-14 The first meaning that Catholics attach to the expression Body of Christ is the Catholic Church. In the same passage, it also quotes Saint Augustine, Let us rejoice then and give thanks that we have not only Christians
Body of Christ
–
The Institution of the Eucharist by
Nicolas Poussin, 1640
Body of Christ
–
1 Corinthians, from the
Douai Bible, 1749
34.
Christ
–
Jesus, also referred to as Jesus of Nazareth or Jesus Christ, was a Jewish preacher and religious leader who became the central figure of Christianity. Christians believe him to be the Son of God and the awaited Messiah prophesied in the Old Testament, Jesus was a Galilean Jew who was baptized by John the Baptist and subsequently began his own ministry, preaching his message orally and often being referred to as rabbi. He was arrested and tried by the Jewish authorities, and was crucified by the order of Pontius Pilate, Jesus debated fellow Jews on how to best follow God, performed healings, taught in parables and gathered followers. After his death, his followers believed he rose from the dead, and his birth is celebrated annually on December 25 as a holiday known as Christmas, his crucifixion is honored on Good Friday, and his resurrection is celebrated on Easter. The widely used calendar era AD, from the Latin anno Domini, most Christians believe Jesus enables humans to be reconciled to God. The Nicene Creed asserts that Jesus will judge the living and the dead either before or after their bodily resurrection, the great majority of Christians worship Jesus as the incarnation of God the Son, the second of three persons of a Divine Trinity. A minority of Christian denominations reject Trinitarianism, wholly or partly, in Islam, Jesus is considered one of Gods important prophets and the Messiah. Muslims believe Jesus was a bringer of scripture and was born of a virgin but was not the Son of God, the Quran states that Jesus himself never claimed divinity. To most Muslims, Jesus was not crucified but was raised into Heaven by God. Judaism rejects the belief that Jesus was the awaited Messiah, arguing that he did not fulfill Messianic prophecies, a typical Jew in Jesus time had only one name, sometimes supplemented with the fathers name or the individuals hometown. Thus, in the New Testament, Jesus is commonly referred to as Jesus of Nazareth, Jesus neighbors in Nazareth refer to him as the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, the carpenters son, or Josephs son. In John, the disciple Philip refers to him as Jesus son of Joseph from Nazareth, the name Jesus is derived from the Latin Iesus, a transliteration of the Greek Ἰησοῦς. The Greek form is a rendering of the Hebrew ישוע, a variant of the earlier name יהושע, the name Yeshua appears to have been in use in Judea at the time of the birth of Jesus. The 1st century works of historian Flavius Josephus, who wrote in Koine Greek, the etymology of Jesus name in the context of the New Testament is generally given as Yahweh is salvation. Since early Christianity, Christians have commonly referred to Jesus as Jesus Christ, the word Christ is derived from the Greek Χριστός, which is a translation of the Hebrew משיח, meaning the anointed and usually transliterated into English as Messiah. Christians designate Jesus as Christ because they believe he is the Messiah, whose arrival is prophesied in the Hebrew Bible, in postbiblical usage, Christ became viewed as a name—one part of Jesus Christ—but originally it was a title. The term Christian has been in use since the 1st century, the four canonical gospels are the only substantial sources for the life and message of Jesus. Acts of the Apostles refers to the ministry of Jesus
Christ
–
The oldest known icon of
Christ Pantocrator –
Saint Catherine's Monastery. The
halo is a representation of the divine
Logos of Christ, and the two different facial expressions on either side emphasize Christ's
dual nature as both divine and human.
Christ
–
The Mocking of Christ by
Cavalier d'Arpino
Christ
–
First page of
Mark, by
Sargis Pitsak (14th century): " The beginning of the gospel of Jesus Christ, the Son of God ".
Christ
–
The
Anointing of Jesus, c. 1450.
35.
Sacramental bread
–
Sacramental bread, sometimes called altar bread, Communion bread, the Lamb or simply the host, is the bread which is used in the Christian ritual of the Eucharist. The word hostia is Latin for sacrificial animal, the sacrifice of Jesus according to Christian theology puts an end to the need for animal sacrifice as had been practiced in the Jerusalem Temple and all blood sacrifice once-for-all. The word was retained to describe the bread of Eucharist as a representation of the Christs sacrifice. The Orthodox Church and Eastern-rite Roman Catholic churches use leavened bread for the Eucharist, thus, the sacramental bread symbolizes the Resurrected Christ. The hostia or sacramental bread, known as prosphorá or a πρόσφορον may be out of only four ingredients, fine wheat flour, pure water, yeast. Sometimes holy water will be sprinkled into the dough or on the kneading trough at the beginning of the process. The baking may only be performed by a believing Orthodox Christian in good standing—having preferably been recently to Confession, before baking, each loaf is formed by placing two disks of dough, one on top of the other, and stamping it with a special liturgical seal. The prosphora should be fresh and not stale or moldy when presented at the altar for use in the Divine Liturgy, often several prosphora will be baked and offered by the faithful, and the priest chooses the best one for the Lamb that will be consecrated. The remaining loaves are blessed and offered back to the congregation after the end of the Divine Liturgy, a Hostia is a portion of bread used for Holy Communion in many Christian churches. In Western Christianity the host is often a thin, round unleavened wafer, the word host is derived from the Latin hostia, which means sacrificial victim. The term can be used to describe the bread both before and after consecration, though it is correct to use it after consecration—altar bread being preferred before consecration. Western theology teaches that at the Words of Institution the bread is changed or altered into the Body of Christ, hosts are often made by nuns as a means of supporting their religious communities. In the Latin Rite, unleavened bread is used as in the Jewish Passover or Feast of Unleavened Bread, the Byzantine Rite Eastern Catholic Churches use leavened bread for Prosphora. The Armenian Catholic Church, the Syro-Malabar Church and the Maronite Church have adopted the use of unleavened bread, some traditions proscribe the use of spiced, flavored or sweetened hosts, while others allow it. However, both Eastern and Western traditions insist that the bread must be made from wheat, the Code of Canon Law, Canon 924 requires that the hosts be made from wheat flour and water only and recently made so that there is no danger of spoiling. The General Instruction of the Roman Missal §321 recommends that the eucharistic bread, be made in such a way that the priest at Mass with a congregation is able in practice to break it into parts for distribution to at least some of the faithful. In the varying Protestant denominations, there is a variety of practices concerning the sacramental bread used. Some, such as the Christian Congregation use leavened loaves of bread, others, such as Lutherans, continue to use unleavened wafers like the Roman Catholics, reformed Christians use rolls which are broken and distributed to symbolize their belief that Christ is not physically present in the bread
Sacramental bread
–
The
Lamb and particles placed on the
diskos during the
Liturgy of Preparation for the
Divine Liturgy
Sacramental bread
–
Detail of tongs for baking hosts
Sacramental bread
–
Roman Catholic
unleavened Host for the Celebrant and
wafers for the communicants.
36.
Incense
–
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
Incense
–
Burning incense at the
Longhua Temple
Incense
–
Orthodox Deacons preparing incense for a
Cross Procession in
Novosibirsk, Russia.
Incense
–
Incense sticks at
Po Lin Monastery, Hong Kong
Incense
37.
Genuflection
–
Genuflection, bending at least one knee to the ground, was from early times a gesture of deep respect for a superior. Today, the gesture is common in the Christian religious practices of the Anglican Church, Lutheran Church, Roman Catholic Church, in 328 BC, Alexander the Great introduced into his court-etiquette some form of genuflection already in use in Persia. In the Byzantine Empire even senators were required to genuflect to the emperor, in medieval Europe, one demonstrated respect for a king or noble by going down on one knee, often remaining there until told to rise. It is traditionally performed in western cultures by a male making a proposal of marriage. The custom of genuflecting, as a sign of respect and even of service, in modern times, when the folded flag of a fallen veteran is offered to the family, the presenting officer will go down on his left knee, if the recipient is seated. Its role declined somewhat in the late 20th century and those for whom the gesture is difficult, such as the aged, are not expected to perform it. Genuflection is a sign of reverence to the Blessed Sacrament and its purpose is to allow the worshipper to engage his whole person in acknowledging the presence of and to honor Jesus Christ in the Holy Eucharist. It is customary to genuflect whenever one comes into or leaves the presence of the Blessed Sacrament reserved in the Tabernacle. This venerable practice of genuflecting before the Blessed Sacrament, whether enclosed in the tabernacle or publicly exposed, in order that the heart may bow before God in profound reverence, the genuflection must be neither hurried nor careless. A common-sense exception applies to a sacristan or custodian for whom it would be impractical to constantly be genuflecting in the course of their duties and it is a comparatively modern replacement for the profound bow of head and body that remains the supreme act of liturgical reverence in the East. When genuflecting, making the sign of the cross is optional, only during the later Middle Ages, centuries after it had become customary to genuflect to persons in authority such as bishops, was genuflection to the Blessed Sacrament introduced. The practice gradually spread and became viewed as only from the end of the fifteenth century. The raising of the consecrated Host and Chalice after the Consecration in order to them to the people was for long unaccompanied by obligatory genuflections. The simple single genuflection on one knee may be used in all cases, although prayer comes from the heart it is often expressed naturally through the body. Genuflection is an act of piety and is not required by the Prayer Book. In some parishes it is a gesture of reverence for Christs real presence in the consecrated eucharistic elements of bread and wine. Generally, if the Blessed Sacrament is reserved in the church, normally a genuflection in the direction of the place of reservation. Certain specific features to be observed in a concelebrated Mass are noted in their proper place, otherwise all who pass before the Most Blessed Sacrament genuflect, unless they are moving in procession
Genuflection
–
1909 drawing of
Hermod genuflecting before
Hela, from Norse religion
Genuflection
–
Capt. James A. Symonds, Commanding Officer of the USS Ronald Reagan, genuflects while presenting the former American President's casket flag to former First Lady Nancy Reagan
Genuflection
–
Francis of Assisi in genuflection (painting by
Francisco Zurbarán)
38.
Adrian Fortescue
–
He was the founder of the Church of St Hugh of Lincoln in Letchworth. Adrian Fortescue, a descendant of the Blessed Adrian Fortescue, was born on 14 January 1874 in Hampstead, London, into a Midland county family of ancient lineage. In 1891 Fortescue entered the Scots College in Rome where, due to his musical talent. He was awarded the degree of Bachelor of Divinity in 1892, and his PhD in 1894 and he was ordained to the priesthood on 27 March 1898 by Simon Aichner, Bishop of Brixen. On 10 June 1905 he was awarded the degree of Doctor of Divinity, the level of his scholarship was so exceptional that he was awarded a prize presented to him personally by the Emperor Franz Joseph I of Austria. He was also an adventurer, traveling to the Middle East, Asia Minor and Greece. In the process, he learned Syrian Arabic, some Turkish, at the time of his death, Fortescue was Professor of Church History at St. Edmunds College, Ware, the oldest Catholic school in England. After a number of positions, interrupted by his doctoral examinations. There he faced the task of building a church from scratch, much of the church he designed and paid for personally, and parish records show that he in fact donated more each year than he received in his annual stipend. In time the little church, dedicated to St. Hugh of Lincoln, became renowned for its music. Although Fontescues personal inclination was for the life of a scholar and he would give the last penny in his pocket to help a needy parishioner, and frequently found himself in financial difficulties as a result of his generosity. He never refused to see a caller, however inconvenient it might be for him to interrupt his work, on 20 December 1922, Fortescue was diagnosed with cancer. He preached his last sermon on 31 December, a simple but profound lesson on the reality of the Incarnation of Christ, ending with the words, on 3 January 1923 he left Letchworth for Dollis Hill Hospital, where he died of cancer on 11 February. Against the wishes of his family, he was buried at Letchworth Cemetery, in 1913 Fortescue compiled a book of Latin Hymns which he originally gathered for the use of his parishioners, providing his own English prose translations. He also contributed articles to the Catholic Encyclopedia, and it is in this context that his work has the most public familiarity today. With his love of history and skill with languages, Fontescue devoted much study to the origin and history of the Eastern Churches, among his most famous works is The Orthodox Eastern Church and The Lesser Eastern Churches. Fortescue was also an artist of talent, especially in the media of watercolor, drawing. He was also an authority on heraldry, and his own designs were widely admired in his day
Adrian Fortescue
–
A portrait of Father Fortescue from Adrian Fortescue: A Memoir (1924)
Adrian Fortescue
–
Altar servers of St. Hugh's, Letchworth (circa 1910); Fortescue is vested in
cope, in center
Adrian Fortescue
–
A plaque to Adrian Fortescue on the side of Fortescue Hall at the church of St
Hugh of Lincoln in
Letchworth
39.
Pius V
–
Pope Saint Pius V, born Antonio Ghislieri, was Pope from 8 January 1566 to his death in 1572. He is venerated as a saint of the Roman Catholic Church and he is chiefly notable for his role in the Council of Trent, the Counter-Reformation, and the standardization of the Roman rite within the Latin Church. Pius V declared Thomas Aquinas a Doctor of the Church, as a cardinal, Ghislieri gained a reputation for putting orthodoxy before personalities, prosecuting eight French bishops for heresy. By means of the bull of 1570, Regnans in Excelsis, Pius V excommunicated Elizabeth I of England for heresy. He also arranged the formation of the Holy League, an alliance of Catholic states, although outnumbered, the Holy League famously defeated the Ottoman Empire, which had threatened to overrun Europe, at the Battle of Lepanto. Pius V attributed the victory to the intercession of the Blessed Virgin Mary, biographers report that as the Battle of Lepanto ended, Pius rose and went over to a window, where he stood gazing toward the East. Then, turning around, he exclaimed The Christian fleet is victorious. Antonio Ghislieri was born 17 January 1504 in Bosco in the Duchy of Milan, Italy. At the age of fourteen he entered the Dominican Order, taking the name Michele, passing from the monastery of Voghera to that of Vigevano, ordained priest at Genoa in 1528, he was sent by his order to Pavia, where he lectured for sixteen years. At Parma he advanced thirty propositions in support of the papal chair and he became master of novices and was on several occasions elected prior of more than one Dominican priory. During a time of moral laxity, he insisted on discipline. He fasted, did penance, passed long hours of the night in meditation and prayer, traveled on foot without a cloak in deep silence, in 1556 he was made Bishop of Sutri by Pope Paul IV and was selected as inquisitor of the faith in Milan and Lombardy. In 1557 he was made a cardinal and named inquisitor general for all Christendom and his defense of the Archbishop of Toledo, who had been suspected of heresy by the Spanish Inquisition in earned him a rebuff from the Pope. Under Pope Pius IV he became bishop of Mondovi in Piedmont, frequently called to Rome, he displayed his unflinching zeal in all the affairs on which he was consulted. Thus he offered an insurmountable opposition to Pius IV when the latter wished to admit Ferdinand de Medici, then thirteen years old. His opposition to the pontiff procured his dismissal from the palace, before Michele Ghislieri could return to his episcopate, Pope Pius IV died. On 8 January 1566, Ghislieri, with the influential backing Charles Borromeo was elected to the papal throne and he was crowned ten days later, on his 62nd birthday by the protodeacon. His pontificate saw him dealing with reform of the Church, the spread of Protestant doctrines in the West. Three national synods were held during his pontificate at Naples under Alfonso Cardinal Caraffa, at Milan under Saint Charles Borromeo, accordingly, in order to implement a decision of that council, he standardised the Holy Mass by promulgating the 1570 edition of the Roman Missal
Pius V
–
Pope Saint Pius V
Pius V
–
Portrait by Scipione Pulzone, c. 1578
Pius V
–
Pope Pius V by
Palma il Giovane,
Chianciano Museum of Art
Pius V
–
Pius V depicted in an early printed missal
40.
Catholic Encyclopedia
–
The first volume appeared in March 1907 and the last three volumes appeared in 1912, followed by a master index volume in 1914 and later supplementary volumes. It was designed to give its readers full and authoritative information on the cycle of Catholic interests, action. The Catholic Encyclopedia was published by the Robert Appleton Company, a company incorporated at New York in February 1905 for the express purpose of publishing the encyclopedia. The five members of the encyclopedias Editorial Board also served as the directors of the company, in 1912 the companys name was changed to The Encyclopedia Press. Publication of the volumes was the sole business conducted by the company during the projects lifetime. The encyclopedia was designed to serve the Roman Catholic Church, concentrating on information related to the Church and it records the accomplishments of Catholics and others in nearly all intellectual and professional pursuits, including artists, educators, poets and scientists. The volumes came out sequentially the first two in 1907 and the last three in 1912, The editors had their first editorial meeting at the office of The Messenger, on West 16th Street, New York City. The text received a nihil obstat from an official censor, Remy Lafort, on November 1,1908 and this review process was presumably accelerated by the reuse of older authorized publications. A first supplement was published in 1922, a supplement in nine loose-leaf sections was published by The Gilmary Society between 1950 and 1958. In 1912, a special completely illustrated commemorative volume was awarded to patrons who contributed to the start of the enterprise by buying multiple encyclopedia sets early on. The encyclopedia was later updated under the auspices of The Catholic University of America and a 17-volume New Catholic Encyclopedia was first published in 1967, and then in 2002. The Catholic Encyclopedia and its makers states that, The work is entirely new, the editors have insisted that the articles should contain the latest and most accurate information to be obtained from the standard works on each subject. Those who wrote new articles in English include Anthony Maas and Herbert Thurston, under United States copyright law, all works published in the United States before 1923 are in the public domain. Knight founded the website New Advent to house the undertaking, volunteers from the United States, Canada, France, and Brazil helped in the transcription of the original material. The site went online in 1995, and transcription work ended in 1997, in 2007, Catholic Answers published a watermarked version derived from page scans. This version has since replaced with a transcription of the Encyclopedia similar to that found at the New Advent website. The Catholic Answers transcription, however, is a transcription of the original text, whereas the New Advent version at times modernizes certain words. Other scanned copies of the 1913 Encyclopedia are available on Google Books, at the Internet Archive, wikisource also hosts a transcription project backed by the scans hosted at Commons
Catholic Encyclopedia
–
Cover page of 1913 Catholic Encyclopedia, Volume 1.
41.
Justin Martyr
–
Saint Justin, also known as Justin Martyr was an early Christian apologist, and is regarded as the foremost interpreter of the theory of the Logos in the 2nd century. He was martyred, alongside some of his students, and is considered a saint by the Roman Catholic Church, the Anglican Church, Most of his works are lost, but two apologies and a dialogue did survive. Further, he indicates, as St Augustine did regarding the true religion that predated Christianity. This notion allows him to many historical Greek philosophers, in whose works he was well studied. Justin Martyr was born at Flavia Neapolis in Samaria into a pagan family and he says he tried first the school of a Stoic philosopher, who was unable to explain Gods being to him. He then attended a Peripatetic philosopher but was put off because the philosopher was too eager for his fee, then he went to hear a Pythagorean philosopher who demanded that he first learn music, astronomy, and geometry, which he did not wish to do. Subsequently, he adopted Platonism after encountering a Platonist thinker who had settled in his city. Moved by the aged mans argument, Justin renounced both his religious faith and his philosophical background, choosing instead to re-dedicate his life to the service of the Divine. As a result, he decided that the only option for him was to travel throughout the land. His conversion is commonly assumed to have taken place at Ephesus though it may have occurred anywhere on the road from Judaea to Rome and he then adopted the dress of a philosopher himself and traveled about teaching. During the reign of Antoninus Pius, he arrived in Rome, Tatian was one of his pupils. In the reign of Marcus Aurelius, after disputing with the cynic philosopher Crescens, he was denounced by the latter to the authorities, according to Tatian and Eusebius. Justin was tried, together with six companions, by Junius Rusticus, who was urban prefect from 163-167, though the precise year of his death is uncertain, it can reasonably be dated by the prefectoral term of Rusticus. The martyrdom of Justin preserves the record of the trial. The Prefect Rusticus says, Approach and sacrifice, all of you, Justin says, No one in his right mind gives up piety for impiety. The Prefect Rusticus says, If you do not obey, you will be tortured without mercy, and all the martyrs said, Do as you wish, for we are Christians, and we do not sacrifice to idols. The Prefect Rusticus read the sentence, Those who do not wish to sacrifice to the gods, the holy martyrs glorifying God betook themselves to the customary place, where they were beheaded and consummated their martyrdom confessing their Saviour. The church of St. John the Baptist in Sacrofano, a few north of Rome
Justin Martyr
–
Saint Justin Martyr
Justin Martyr
–
A bearded Justin Martyr presenting an open book to a Roman emperor. Engraving by
Jacques Callot.
Justin Martyr
–
Mosaic of the beheading of Justin Martyr.
Justin Martyr
–
Relics of St. Justin and other early Church martyrs can be found in the lateral altar dedicated to St. Anne and St. Joachim at the Jesuit's Church in Valletta, Malta.
42.
Pope Leo I
–
Pope Saint Leo I, also known as Saint Leo the Great, was pope from 29 September 440 to his death in 461. He was a Roman aristocrat, and was the first pope to have called the Great. He is perhaps best known for having met Attila the Hun in 452 and he is also a Doctor of the Church, most remembered theologically for issuing the Tome of Leo, a document which was a major foundation to the debates of the Ecumenical Council of Chalcedon. It was followed by a major schism associated with Monophysitism, Miaphysitism and Dyophysitism, according to the Liber Pontificalis, he was a native of Tuscany. About the same time John Cassian dedicated to him the treatise against Nestorius written at his request and these two men were the two highest officials in Gaul. Leos work helped to solidify political and religious unity in his area of the Roman Empire, during his absence on this mission, Pope Sixtus III died, and Leo was unanimously elected by the people to succeed him. On 29 September, he entered upon a pontificate that was to be epoch-making for the centralisation of the government of the Roman Church, Leo defends the true divinity and the true humanity of the one Christ against heretical one-sidedness. He takes up this topic also in many of his sermons, to Leo the Great, Mariology is determined by Christology. If Christ were divine only, everything about him would be divine, only his divinity would have been crucified, buried and resurrected. Mary would only be the mother of God, and Christians would have no hope for their own resurrection, the nucleus of Christianity would be destroyed. The most unusual beginning of a human life through her was to give birth to Jesus. Leo contributed to the development of the doctrine on papal primacy, based on his devotion to St Peter and on the veneration for the Apostle. Besides recourse to biblical language, Leo also describes his own relationship with St Peter in terms derived from Roman law. He calls himself the heir and deputy of Peter, having received his apostolic authority and being obliged to follow his example. On the one hand, Peter stands before him with a claim on how Leo is to exercise his office, on the hand, Leo, as the Roman bishop, represents the Apostle. Christ, however, always comes out as the source of all grace and authority, Peter is indeed the example for Leos relationship to Christ. Leo was a significant contributor to the centralisation of authority within the Church. The bishop of Rome had gradually become viewed as the patriarch in the Western church
Pope Leo I
–
Saint Leo Magnus by
Francisco Herrera the Younger, in the
Prado Museum,
Madrid.
Pope Leo I
–
Priest celebrating Mass at Altar of Leo the Great in St. Peter's Basilica
Pope Leo I
–
Raphael 's The Meeting between Leo the Great and Attila depicts Leo, escorted by
Saint Peter and
Saint Paul, meeting with the
Hun king outside Rome
Pope Leo I
–
Virgin Mary
43.
Pope Gregory I
–
Pope Saint Gregory I, commonly known as Saint Gregory the Great, was pope of the Catholic Church from 3 September 590 to his death in 604. Gregory is famous for instigating the first recorded large-scale mission from Rome to convert a pagan people to Christianity, Gregory is also well known for his writings, which were more prolific than those of any of his predecessors as pope. He is also known as the Great Visionary of Modern Educational System, for his writings, the epithet Saint Gregory the Dialogist has been attached to him in Eastern Christianity because of his Dialogues. For this reason, English translations of Eastern texts will sometimes list him as Gregory Dialogos or the Latinized equivalent Dialogus. A senators son and himself the Prefect of Rome at 30, Gregory tried the monastery but soon returned to public life, ending his life. Although he was the first pope from a background, his prior political experiences may have helped him to be a talented administrator. Gregory regained papal authority in Spain and France, and sent missionaries to England, the realignment of barbarian allegiance to Rome from their Arian Christian alliances shaped medieval Europe. Gregory saw Franks, Lombards, and Visigoths align with Rome in religion, throughout the Middle Ages he was known as the Father of Christian Worship because of his exceptional efforts in revising the Roman worship of his day. His contributions to the development of the Divine Liturgy of the Presanctified Gifts, Gregory is a Doctor of the Church and one of the Latin Fathers. He is considered a saint in the Catholic Church, Eastern Orthodox Church, Anglican Communion, immediately after his death, Gregory was canonized by popular acclaim. The Protestant reformer John Calvin admired Gregory and declared in his Institutes that Gregory was the last good pope and he is the patron saint of musicians, singers, students, and teachers. The exact date of Gregorys birth is uncertain, but is estimated to be around the year 540. The medieval writer who provided this etymology did not hesitate to apply it to the life of Gregory, aelfric states, He was very diligent in Gods Commandments. Gregory was born into a wealthy patrician Roman family with connections to the church. Gregorys mother, Silvia, was well-born, and had a sister, Pateria. His mother and two aunts are honored by Catholic and Orthodox churches as saints. Gregorys great-great-grandfather had been Pope Felix III, the nominee of the Gothic king, Gregorys election to the throne of St Peter made his family the most distinguished clerical dynasty of the period. The family owned and resided in a villa suburbana on the Caelian Hill, the north of the street runs into the Colosseum, the south, the Circus Maximus
Pope Gregory I
–
Pope Gregory dictating the
Gregorian chant
Pope Gregory I
–
Jerome and Gregory.
Pope Gregory I
–
Illumination in a 12th-century
manuscript of a letter of Gregory's to
Saint Leander,
bishop of Seville (Bibl. Municipale, MS 2,
Dijon).
Pope Gregory I
–
Saint Gregory the Great
44.
Kiss of peace
–
The kiss of peace is an ancient traditional Christian greeting. Also called Holy kiss, Brother kiss among men, or Sister kiss among women, some congregations do not perform inter-gender holy-kissing. It is not the Socialist fraternal kiss and it was the widespread custom in the ancient western Mediterranean for men to greet each other with a kiss. That was also the custom in ancient Judea and practiced also by Christians, however, the New Testaments reference to a holy kiss and kiss of love transformed the character of the act beyond a greeting. Such a kiss is mentioned five times in the New Testament,1 Corinthians 16,20 — Greet one another with a holy kiss. 2 Corinthians 13,12 — Greet one another with a holy kiss, I Thessalonians 5,26 — Greet all the brothers with a holy kiss. 1 Peter 5,14 — Greet one another with a kiss of love, the kiss of peace was known in Greek from an early date as eirḗnē. The source of the greeting is probably from the common Hebrew greeting shalom. In the Gospels, both greetings were used by Jesus - e. g. Luke 24,36, John 20,21,20,26, the Latin term translated as sign of peace is simply pax, not signum pacis nor osculum pacis. So the invitation by the deacon, or in his absence by the priest, Let us offer each other the sign of peace, is in Latin, Offerte vobis pacem. From an early date, to guard against any abuse of this form of salutation, women and men were required to sit separately, and the kiss of peace was given only by women to women and by men to men. In the Catholic Church, the now used is not the kiss of peace. The priests says or sings, The peace of the Lord be with you always, then, as stated in the Roman Missal, if appropriate, the Deacon, or the Priest, adds, Let us offer each other the sign of peace. In the Roman Rite, it is placed after the Pater Noster, even within the Catholic Church, there are liturgical rites in which it is placed after the Liturgy of the Word, before the gifts for consecration are put on the altar. The latter placing is influenced by the recommendation in Matthew 5 and it was a practice in Rome itself at the time of Justin Martyr in the middle of the 2nd century. In the Tridentine Mass form of the Roman Rite, the sign of peace is given at Solemn Masses alone and is exchanged only among the clergy, in the Roman-Rite revised in 1969, the sign of peace is used at every Mass. It is exchanged between all present in no prescribed order, except that the Priest gives the sign of peace to a Deacon or minister. The manner prescribed is as follows, It is appropriate that each one give the sign of peace only to those who are nearest, the Priest may give the sign of peace to the ministers but always remains within the sanctuary, so as not to disturb the celebration
Kiss of peace
–
Farewell of
Saints Peter and Paul, showing the
Apostles giving each other the holy kiss before their
martyrdom. (Alonzo Rodriguez, 16th century, Museo Regionale di
Messina).
45.
Byzantine Rite
–
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
Byzantine Rite
–
An iconostasis separates the sanctuary from the nave in Byzantine Rite churches. Here is shown part of a six-row iconostasis at
Uglich Cathedral. North Deacon's Door (left) and
Holy Doors (right).
Byzantine Rite
–
Fresco of
Basil the Great in the
cathedral of
Ohrid. The saint is shown
consecrating the
Gifts during the
Divine Liturgy which bears his name.
Byzantine Rite
–
Monks and seminarians on cliros.
Holy Trinity Monastery in Jordanville, New York
46.
John Chrysostom
–
John Chrysostom, c.349 –407, Archbishop of Constantinople, was an important Early Church Father. The epithet Χρυσόστομος means golden-mouthed in Greek and denotes his celebrated eloquence, Chrysostom was among the most prolific authors in the early Christian Church exceeded only by Augustine in the quantity of his surviving writings. He is honored as a saint in the Eastern Orthodox, Catholic, the Eastern Orthodox, together with the Byzantine Catholics, hold him in special regard as one of the Three Holy Hierarchs. The feast days of John Chrysostom in the Eastern Orthodox Church are 13 November and 27 January, in the Roman Catholic Church he is recognized as a Doctor of the Church and commemorated on 13 September. Other churches of the Western tradition, including some Anglican provinces and some Lutheran churches, however, certain Lutheran churches and Anglican provinces commemorate him on the traditional Eastern feast day of 27 January. The Coptic Church also recognizes him as a saint, John was born in Antioch in 349 to Greek parents from Syria. Different scholars describe his mother Anthusa as a pagan or as a Christian, Johns father died soon after his birth and he was raised by his mother. He was baptised in 368 or 373 and tonsured as a reader, as a result of his mothers influential connections in the city, John began his education under the pagan teacher Libanius. From Libanius, John acquired the skills for a career in rhetoric, as well as a love of the Greek language and literature. As he grew older, however, John became more committed to Christianity and went on to study theology under Diodore of Tarsus. According to the Christian historian Sozomen, Libanius was supposed to have said on his deathbed that John would have been his if the Christians had not taken him from us. John lived in asceticism and became a hermit in about 375. As a consequence of these practices, his stomach and kidneys were permanently damaged, John was ordained as a deacon in 381 by Saint Meletius of Antioch who was not then in communion with Alexandria and Rome. After the death of Meletius, John separated himself from the followers of Meletius, without joining Paulinus, but after the death of Paulinus he was ordained a presbyter in 386 by Evagrius, the successor of Paulinus. He was destined later to bring reconciliation between Flavian I of Antioch, Alexandria, and Rome, thus bringing those three sees into communion for the first time in nearly seventy years. The most valuable of his works from this period are his Homilies on various books of the Bible and he emphasised charitable giving and was concerned with the spiritual and temporal needs of the poor. He spoke against abuse of wealth and personal property, Do you wish to honour the body of Christ, do not ignore him when he is naked. Do not pay him homage in the temple clad in silk, only then to him outside where he is cold
John Chrysostom
–
A
Byzantine mosaic of John Chrysostom from the
Hagia Sophia.
John Chrysostom
–
A sculpture of John Chrysostom in
Saint Patrick's Cathedral, New York City
47.
Latin language
–
Latin is a classical language belonging to the Italic branch of the Indo-European languages. The Latin alphabet is derived from the Etruscan and Greek alphabets, Latin was originally spoken in Latium, in the Italian Peninsula. Through the power of the Roman Republic, it became the dominant language, Vulgar Latin developed into the Romance languages, such as Italian, Portuguese, Spanish, French, and Romanian. Latin, Italian and French have contributed many words to the English language, Latin and Ancient Greek roots are used in theology, biology, and medicine. By the late Roman Republic, Old Latin had been standardised into Classical Latin, Vulgar Latin was the colloquial form spoken during the same time and attested in inscriptions and the works of comic playwrights like Plautus and Terence. Late Latin is the language from the 3rd century. Later, Early Modern Latin and Modern Latin evolved, Latin was used as the language of international communication, scholarship, and science until well into the 18th century, when it began to be supplanted by vernaculars. Ecclesiastical Latin remains the language of the Holy See and the Roman Rite of the Catholic Church. Today, many students, scholars and members of the Catholic clergy speak Latin fluently and it is taught in primary, secondary and postsecondary educational institutions around the world. The language has been passed down through various forms, some inscriptions have been published in an internationally agreed, monumental, multivolume series, the Corpus Inscriptionum Latinarum. Authors and publishers vary, but the format is about the same, volumes detailing inscriptions with a critical apparatus stating the provenance, the reading and interpretation of these inscriptions is the subject matter of the field of epigraphy. The works of several hundred ancient authors who wrote in Latin have survived in whole or in part and they are in part the subject matter of the field of classics. The Cat in the Hat, and a book of fairy tales, additional resources include phrasebooks and resources for rendering everyday phrases and concepts into Latin, such as Meissners Latin Phrasebook. The Latin influence in English has been significant at all stages of its insular development. From the 16th to the 18th centuries, English writers cobbled together huge numbers of new words from Latin and Greek words, dubbed inkhorn terms, as if they had spilled from a pot of ink. Many of these words were used once by the author and then forgotten, many of the most common polysyllabic English words are of Latin origin through the medium of Old French. Romance words make respectively 59%, 20% and 14% of English, German and those figures can rise dramatically when only non-compound and non-derived words are included. Accordingly, Romance words make roughly 35% of the vocabulary of Dutch, Roman engineering had the same effect on scientific terminology as a whole
Latin language
–
Latin inscription, in the
Colosseum
Latin language
–
Julius Caesar 's
Commentarii de Bello Gallico is one of the most famous classical Latin texts of the Golden Age of Latin. The unvarnished, journalistic style of this
patrician general has long been taught as a model of the urbane Latin officially spoken and written in the floruit of the
Roman republic.
Latin language
–
A multi-volume Latin dictionary in the
University Library of Graz
Latin language
–
Latin and Ancient Greek Language - Culture - Linguistics at
Duke University in 2014.
48.
Rubric
–
A rubric is a word or section of text that is traditionally written or printed in red ink for emphasis. The word derives from the Latin, rubrica, meaning red ochre or red chalk, rubric can also mean the red ink or paint used to make rubrics, or the pigment used to make it. Although red was most often used, other colours came into use from the late Middle Ages onwards, various figurative senses of the word have been extended from its original sense. Usually these senses are used within the set phrase under rubric, for example, under this rubric, or under the rubric of Y. Instructions for a priest explaining what he must do during a liturgy were also rubricated in missals and the liturgical books. From this, rubric has a denotation of an instruction in a text. This is the oldest recorded definition in English, found in 1375, less formally, rubrics may refer to any liturgical action customarily performed, whether or not pursuant to a written instruction. The history, status, and authority of the content of rubrics are significant, in the past, some theologians distinguished between rubrics they considered of Divine origin and those merely of human origin. Rubrics were probably originally verbal, and then written in separate volumes, the earliest extant liturgical books do not contain them, but from references in texts of the first millennium it appears that written versions existed. Full rubrics regarding matters such as vesture, appearance of the altar, timing of specific liturgies, in modern liturgical books, e. g. Red is also used to distinguish words spoken by the celebrant. Other versions of the Bible have since adopted the popular practice, code of Rubrics Rubrication Scriptorium Rubrics of the Anglican Low Mass Very full set of rubrics, perversely, the words to be spoken are here shown in red, and the rubrics in black. Catholic Order of Mass Rubrics showing who speaks are in red, Kelmscott Press Examples of Kelmscott Press pages showing use of red accents. So this then is the preachment entitled Chicago tongue A flip book presentation of the Roycroft Press edition c,1913, illustrating use of rubrics in the Arts and Crafts tradition
Rubric
–
Dominican Missal, c. 1240, with rubrics in red (Historical Museum of
Lausanne)
Rubric
–
Rubrics in an illuminated
gradual of ca. 1500
49.
Middle Ages
–
In the history of Europe, the Middle Ages or Medieval Period lasted from the 5th to the 15th century. It began with the fall of the Western Roman Empire and merged into the Renaissance, the Middle Ages is the middle period of the three traditional divisions of Western history, classical antiquity, the medieval period, and the modern period. The medieval period is subdivided into the Early, High. Population decline, counterurbanisation, invasion, and movement of peoples, the large-scale movements of the Migration Period, including various Germanic peoples, formed new kingdoms in what remained of the Western Roman Empire. In the seventh century, North Africa and the Middle East—once part of the Byzantine Empire—came under the rule of the Umayyad Caliphate, although there were substantial changes in society and political structures, the break with classical antiquity was not complete. The still-sizeable Byzantine Empire survived in the east and remained a major power, the empires law code, the Corpus Juris Civilis or Code of Justinian, was rediscovered in Northern Italy in 1070 and became widely admired later in the Middle Ages. In the West, most kingdoms incorporated the few extant Roman institutions, monasteries were founded as campaigns to Christianise pagan Europe continued. The Franks, under the Carolingian dynasty, briefly established the Carolingian Empire during the later 8th, the Crusades, first preached in 1095, were military attempts by Western European Christians to regain control of the Holy Land from Muslims. Kings became the heads of centralised nation states, reducing crime and violence, intellectual life was marked by scholasticism, a philosophy that emphasised joining faith to reason, and by the founding of universities. Controversy, heresy, and the Western Schism within the Catholic Church paralleled the conflict, civil strife. Cultural and technological developments transformed European society, concluding the Late Middle Ages, the Middle Ages is one of the three major periods in the most enduring scheme for analysing European history, classical civilisation, or Antiquity, the Middle Ages, and the Modern Period. Medieval writers divided history into periods such as the Six Ages or the Four Empires, when referring to their own times, they spoke of them as being modern. In the 1330s, the humanist and poet Petrarch referred to pre-Christian times as antiqua, leonardo Bruni was the first historian to use tripartite periodisation in his History of the Florentine People. Bruni and later argued that Italy had recovered since Petrarchs time. The Middle Ages first appears in Latin in 1469 as media tempestas or middle season, in early usage, there were many variants, including medium aevum, or middle age, first recorded in 1604, and media saecula, or middle ages, first recorded in 1625. The alternative term medieval derives from medium aevum, tripartite periodisation became standard after the German 17th-century historian Christoph Cellarius divided history into three periods, Ancient, Medieval, and Modern. The most commonly given starting point for the Middle Ages is 476, for Europe as a whole,1500 is often considered to be the end of the Middle Ages, but there is no universally agreed upon end date. English historians often use the Battle of Bosworth Field in 1485 to mark the end of the period
Middle Ages
–
The
Cross of Mathilde, a
crux gemmata made for
Mathilde, Abbess of Essen (973–1011), who is shown kneeling before the Virgin and Child in the
enamel plaque. The body of Christ is slightly later. Probably made in
Cologne or
Essen, the cross demonstrates several medieval techniques:
cast figurative sculpture,
filigree, enamelling, gem polishing and setting, and the reuse of Classical
cameos and
engraved gems.
Middle Ages
–
A late Roman statue
depicting the four Tetrarchs, now in
Venice
Middle Ages
–
Coin of
Theodoric
Middle Ages
–
Mosaic showing
Justinian with
the bishop of
Ravenna, bodyguards, and courtiers
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